Author Archives: ekitibwakyabuganda

About ekitibwakyabuganda

Ba Ssebo ne ba Nyabo, Twebaza Abaganda bonna abulumulirwa Obuganda . Era twebaza ne mikwano gya Buganda gyonna wonna wegiri munsi yonna. Omukutu guno gwatandikibwawo nga e’kigendererwa kwe kuyigiriza abantu ebintu ebikwatagana no’Buganda era nokuwanyisiganya ebilowozo nebanaffe abatali Baganda. Abaganda ne mikwano gya Buganda mukozese omukisa guno muwereze ebirowozo byamwe no’bubaka bwona obunaagasa Abaganda na’baana Buganda berizala mu maaso eyo. Obumu ku bubaka obuwerezebwa ku mukutu guno bugyibwa mukuwanyisiganya ebirowozo okubera kumukutu gwa Ugandan’s at Heart (UAH) Forum ogwatandikibwawo Mwami Abbey Kibirige Semuwemba. Era twebaza muzukulu wa Kintu ne Nnambi ono olw’omulimu gwakoledde bana Uganda bonna abali e’bunayira mungeri yo kubagatta mu byempuliziganya no’kutumbula okukolaganira awamu.

LUGANDA PROVERBS AND THEIR MEANINGS!

Standard

BYE BAMUGAMBA BY’ATAWONGA
… , NTI “LUBAALE ANZITA”.

Omuntu bw’agaana okukola ebimugambibwa tasaana kwemulugunya ng’atuukiddwako obuzibu.

BW’OVA KU BYANGE
… NG’OGENDA KU WA NGATTO.

Emmandwa ya Muwanga y’eraguza engatto. Omuntu gwe bagamba ebintu nga takkiriza gwe bagamba okugenda ku mmandwa eraguza engatto emumatize.

GW’OYIGlRIZA OKWESA
…, AKUGOBYA NKAAGA.

Nkaaga z’empiki 16 ezaalika we zivudde. Omuntu azigobesa aba amanyl nnyo okwesa. Olugero lutulabula obutannyoomanga bantu be tuyigiriza ebintu kubanga bayinza okubiyiga ne babitusinza.

GW’OTOZINANGA NAYE
…, BW’ASITUKA OKUZINA NGA GGWE OTUULA.

Omuntu ng’oyo ayinza okuzina ng’abuuka n’akulinnya. Olugero lutulabula obuteemanyizanga nnyo bantu be tutamanyi bulungi.

GWE BAAYOGEDDEKO KAMBE KAWAASE
…, TEKAGGWAAKO MASANDA.

Omuntu bwe bamala okumwogerako obubi, erinnya lye liba terikyayinza kulongookera ddala ne liddawo nga bwe Iyali nga tebannamwogerako.

GA LULEEBA
…, GANYWEBWA WA MWOYO.

Amazzi g’oku luleeba ennyonyi zigazannyiramu era gagwamu ebibi bingi, kye gava gatanyweka, okggyako omuntu ow’omwoyo omugumu
KY’OFA TOGABYE
…, WALUMBE Y’AKIGABA.

Omuntu bw’affa nga talaamye, ebintu bye babigabira mu kwabya lumbe Iwe.

KUBENNANYA
… NG’OLUTTA OW’ETTULU.

Okubennanya ky’ekintu ekyangu ennyo. Olumbe olufuula omuntu muzibe bwe lusanga ow’ettulu, luba lusigazza kuziba limu Iyokka, anti ng’eddala Iyafa dda.

KIRYOKYA EMBI
…, KYE KIRYOKYA N’ENNUNGI.

Mu lugero luno, ekigambo ‘kwokya’ kitegeeza ‘kutta’. Amakulu g’olugero ge gana nti olumbe olutta abawejjere Iwe lutta n’ab’ekitiibwa.

KATONO KEEWAZA
… KAKIRA EDDENE EDDWADDE.

Omuntu bw’aba omutono nga mulamu asinga omunene omulwadde.

KASENNYANKU
…, Z’ATYABA ZE ZIMWOKYA.

Ekiwuka ekyo kiba n’obuti obukalu ku mabega. Omuliro bwe gukwata obuti obwo nga nakyo gukyokya. Waliwo abantu bangi abakola ebintu ne bibaviiramu olumbe oba okufa songa ebyo si bye baagenderera mu ku bikola.

EYALI AFUDDE BW’OLEMALA
…, NTI “KATONDA YANKOLERA!”

Omuntu bw’awona obulwadde obw’amaanyi oba ekintu eky’engeri endala, n’alemala, tasaana kunyiigira Katonda nti yakola bubi okumulemaza. Asaana amwebaze olw’okumuwonya okufa.

ESSANYU LYE LYA MULALU
…, BAMUBAJJIRA ENVUBA NG’AZINA.

Envuba gwe muti gwe bassangamu okugulu kw’omulalu aleme kugenda buli wantu. Envuba yalumyanga nnyo okugulu naye omulalu ng’ebyo tabiwulira. Omuntu asanyukira by’atasaanidde kusanyukira y’ayogerwako bw’atyo.

ENNUNGU
… ENKALIRIZE EKISA TEWONA.

Ennungu y’ensalika oba ebbwa wansi w’ekigere. Edda okuwonya ennungu baagikaliriranga ku muliro, omulwadde n’awulira obulumi bungi obw’omuliro. Okuggya mu bantu emize eminene oluusi kyetaagibwa okubabonereza ennyo awatali kubasaasira.

EBIDDAWO TEBYENKANANKANA
…, ENKAAJUMBE TEMALA NJU.

Essubi eriserekululwa ku nju enkadde ye nkaajumbe. Eryo teriyinza kumala nju mpya egyenkana obunene. N’omusika tatera kwenkana mu byonna nyo gw’aba asikidde.

EBIDDAWO TEBYENKANANKANA
…, ENKAAJUMBE TEMALA NJU.

Essubi eriserekululwa ku nju enkadde ye nkaajumbe. Eryo teriyinza kumala nju mpya egyenkana obunene. N’omusika tatera kwenkana mu byonna nyo gw’aba asikidde.

BALUBUULIZA MBAZZI
…, NGA LULI KU MUDDO LUGAAYA.

Bwe baba babuuza embazzi ey’okutta ensolo enfuge, nga yo eri ku muddo erya. N’omuntu bw’atyo, okufa era n’ebibi ebirala emirundi mingi bimutuukako nga tamanyi.

ASIlKA OBULAMU
…, TASSA MUKONO.

Okukuuma obulamu ab’edda baakugeraageranya n’okusiika ebintu, ng’entungo, omuwemba, n’ebirala. Omuntu bw’aba asiika ebintu ebyo tawummuza mukono, bw’aguwummuza nga bisiriira. Obulamu bwaffe nabwo tusaana okubulabirira buli kiseera, tuleme kubwonoona Iwa bugayaavu.

AMAANYI GA NABUGI
…, GAMUKUBYA AKYALI MUTO.
Nabugi gwe gumu ku mituba egivaamu embugo ennungi ennyo, naye bwe gukula tegukomagika, kye bava bagukomaga nga gukyali muto. Abantu abeemanya eryanyi ne bajooga buli muntu batera okuttibwa nga bato.

SSEBUWUFU BWA NGO
…, TEBUYITIBWAMU MBWA.

Embwa teyinza kugenda ng’erondoola engo mw’eyise kubanga egitya. N’omuntu omuzira oba omukambwe bw’atyo bw’atiibwa.

OBUKAAJUMBE
…, ANAABUSEREKA AKEERA.

Essubi ekkade erisereka bwe bukaajumbe. Tebuserekeka; anaabusereka ky’ava asaana okubukeererako. Ebintu ebizibu byetaaga kukola ng’obudde bukyali buweweevu.

EMPERA TEKWATA MAGULLU
…, EKWATA KAMWA.

Omuntu okulayira nti tagenda kutya tekimugaana kudduka ng’obulwa bukuze

AYOGERA KAATI
…, NG’OMUYIZZI AMAZE OKUTEGA.

Abayizzi bwe bamala okutega ne Iwogooma ku kizigo, nga baagala ensolo eddukeko egwe mu bitimba. Olwo baba bogeera nga tebalina kye batya.

AFUUYE ENG’OMBE
…, NGA TALAGAANYE NA BAYZZI.
Bw’ofuuwa eng’ombe nga tolagaanye na bayizzi, bayinza obutajja. Ebintu byonna ebyetaaga abantu abangi, byetaaga kumala kulagaana nabo.

“ABAKULU BALYA BULUNGI”…
Y’AGWA N’OLUSUUBO.
Amakulu:
Omuddu eyeegombanga ennyo okulya ku birungi mukama we by’alyako ye yalinnyanga ku kintu n’awanula olusuubo. Naye olusuubo bwe lwakutukanga ng’agwa nalwo. Mukama we bwe yakimanyanga ng’eyamwalula esiridde. Abaddu abamu beegezanga ne mu bintu bya bakama baabwe ebirala. Kya kabi nnyo omuntu okululunkanira ebitali bibye.

“ABAKULU N’ABAKULU TEBASEERANA MUKUBI”…
NGA SI ZA MUNNYO.
Amakulu:
Olugero lututegeeza nti ebintu ebirungi n’abakulu bayinza okubikaayanira.

“AGAASAAKA GE GATTULA”…
NG’AKUDDAKO MULUNGI.
Amakulu:
Amannyo g’ensaamu esaaka tegafaanana n’ag’ettula. Olubugo bwe baluttuza ensaamu esaaka lufaanana ne lwe baasaaka ne bataluttula. Omuntu bw’aba ne mutoowe amufaanana ate nga mulungi kyava amwenyumirirrizaamu ng’agamba nti, “Ndaba fembi twava mu lubumbiro lumu”.

“AGENDA Y’ALABA”…
OW’EBBUBA TALAGA NAKU.
Amakulu:
Ow’ebbuba tayinza kwesiga mukaze we. Bulijjo amulowooleza kukola bikyamu. Kyava tayagala kumulaga naku z’aliddirako ng’abaddeko gy’agenda. Alowooza nti omukazi obutamanya naku bba z’aliddirako kimugaana okukola ensobi.

“AKATONO OKALYA NE MUNNO”…
BW’AKWATA ENKUKUNYI ANYIGIRA KU KINKUMU.
Amakulu:
Enkukunyi teriibwa, kyava takuwaako, naye ate era kiba kizibu munno okukuwa ku buli kantu k’aliddeko.

“ANI ALIMUMPEERA?”…
AWA WA KIBUNGU.
Amakulu:
Omwana atannamera mannyo y’ayitibwa ow’ekibungu. Nyina bw’alowooza nga tewali alimuwa byakulya n’akkuta nga ye afudde kyava amuwa ebiriibwa ebya buli ngeri ne by’atasobola kuluma oba okugaaya.

“AWALI EDDIBU TEWALUMA”…
NGA SI GWE BALIKUBYE.
Amakulu:
Omuntu tayinza kumanya bulumi obutuuka ku mubiri gwa munne, kyava asobola okwogera bw’atyo.

“BAANA BAZANYE”…
BW’AVAAWO ABAYITA ‘BALANGIRA’.
Amakulu:
Tekiba kyangu omugenyi okukangavvulira abaana mu maka gaabwe nga bamukolerako ekyejo. Bwe wabaawo abagambako, addamu nti, “Abaana mubaleke bazannye”, naye bw’addayo eka n’aboogerako ebibi byonna, ng’abayita na ‘balangira’. Kyandibadde kirungi okutegeeza bannaffe ensobi ze bakola okusinga okubageya.

“BAATWAYA, BAATULEKERA KI!”…
OMUGOGO ALAGA GUMU.
Amakulu:
Abaayi tebatema ttooke limu mu lusuku. Omuntu okwogera bw’atyo aba anoonya kusaasirwa nnyo.

“BADDEREEVA ENSIMBI BAZIYOOLA MU MAKUBO”…
NTI GGWE BAKUKWATA OMUKONO NGA BAYOOLA?
Amakulu:
Enjogera eyo ya kuzannyisa kigambo ‘kuyoola’. Baddereeva ensimbi nabo bakola nkole.

“BAKALE BOOGERE”…
NGA BAMUGAMBYE GW’AYAGALA.
Amakulu:
Omuntu bw’aba ne munne gw’ayagala abantu ne bamwatuukiriza tafaayo nnyo, olw’okwagala kw’aba nakwo.

“BAKIWADDE MUNNANGE”…
BWE BUGGYA.
Amakulu:
Ab’obuggya bwe balaba nga bannaabwe bafunye ebirungi tebasanyuka.

“BAKUGAMBA”…
Y’AKUGAMBA.
Amakulu:
Omuntu ayinza okutya okwatulira munne ebigambo ebinene ebimukwatako, n’ayogera nga yeetooloola bw’atyo.
“BAKUSEERA”…
TAKWAZIKA.
Amakulu:
Okugaana omuntu okugula ekintu ky’ayagala olwokubanga bakiseera, ate nga ggwe tojja kumwazika kikyo, tekiba kirungi.

Best Regards
Paul Ssemaluulu (PhD)
School of Computing and Informatics Technology
Tel 256 702 271957

Advertisements

60 Luganda Proverbs(Engero) and their meanings!

Standard

By Paul Ssemaluulu (PhD)
School of Computing and Informatics Technology
Tel 256 702 271957

1.”BAKUYITA EMBUGA”…SI BUGANZI.
Amakulu:
Buli gwe bayita embuga tebamuyita kumuwa birungi. Oluusi baba bamuyita kumukuba oba kumusiba. Abamu kyebava batya okuyitibwa embuga.

2.”BALEKE BAGGWE AKANYOOMAGANO”…NGA GW’AYAGALA Y’ALI KUNGULU.
Amakulu:
Mukwano gw’omuntu bw’aba ng’alwana n’omuntu gw’asinza amaanyi, munne taba na kweralikirira, kyava tayagala na kubataasa mangu, ng’ayagala mukwano gwe amale okwemala ekkonda ku mwoyo.

3.”BALIKOMYA EYO NE BAZZA”…YE MUNYORO AGENDA.
Amakulu:
Buganda ne Bunyoro bwe zaalwananga edda nga buli ludda olusinza amaanyi luwamba abantu ku ludda olulala. Abawambe abagumu baagezangako okubomba naye abamu baatyanga. Olugero lutuyigiriza butatya kwanganga bizibu.

4. “BALIKUBA KU NDA ERIDDE”… MUKA OMUBBI TALAMULA BBA.
Amakulu:
Baka ababbi baagala eby’okulya n’ebintu ebirala okusinga obulamu bwabwe n’obwa babbaabwe, kyebava batasobola kubalabula.

5.”BALIMUTTA JJO”…TEKIKULOBERA KUMUSENGA.
Amakulu:
Omuntu gwe basalidde ogw’okufa ne bamulaga n’olunaku olw’okuttibwa ayinza okusonyiyibwa n’atattibwa. N’olwekyo abaagala okubeera naye tebasaana kumuddukako.

6. “BALO EMBOGO YAMUTTA”…NTI “BW’ATYO BW’AZIFUMITA”.
Amakulu:
Okwo kwali kubika naye olw’obutawuliriza bulungi, omukazi gwe baabikira teyategeera nti embogo ye yatta bba. Omukazi kyebaava bamuyita “Nampulirazibi”. Bulijjo tusaana okuwulirizanga obulungi ebitugambibwa.

7. “BANDABA”…AFUNDA KU MUNAABO.
Amakulu:
Emmere bw’eba ey’abantu abangi, omuntu gwe batannaba kuwa bw’atayogera, n’alinda okumulaba obulabi, ayinza obutafuna. Mu bintu ebigabibwa byonna, atannafuna tasaana kusirika busirisi.

8. “BANNANGE BANGI”…NGA TONNAGWA WABI.
Amakulu:
Omuntu bw’agwa mu kabi nga banne bamwabulira.

9. “BINSANGA WANO”…Z’ENNIMI Z’OMUKADDE.
Amakulu:
Abantu abakulu bawulira ebintu bingi ebibabuulirwa abantu aba buli ngeri. Ebyo oluusi bye bongeramu ebyabwe ne bafuuka ab’ennimi oba ab’olugambo.

10.”BUKYA MBIRYA”…
OMUNYA GUJJIIRA KU NJU.
Amakulu:
Ennyumba y’ennimiro y’omunya kuba kwe gufuna bye gulya naye bw’eggya nagwo kwe gufiira nga gulaajana. Abantu abaggejjera ku bintu bye banyaga ku bannaabwe nabo oluusi batuuka ku kulaajana bwe batyo nga bafumbikiriziddwa ne bakwatibwa obulungi.

11.”BWE BAAMBUULIRA SAATUULA”…
NGA LWALI LWA MUGAGGA.
Amakulu:
Ennyimbe z’abagagga zituukibwamu abantu abagenda okufunamu obufunyi ebintu, oba okulya oba okunywa.

12.”BYA KUNO”…
TASENGUKA AGOBA BAJJA.
Amakulu:
Omuntu bw’agamba abaagala okusenga ku kyalo kw’ali nti, “Ebya kuno munaabisobola?” aba ng’atabaagaliza kusenga ko kubanga ye aba tavuddeeko.

13.”BYA MPUNA”…
NG’AKUBBYE WA MU NJU.
Amakulu:
Ow’omu nju bw’akubba n’omumanya ebigambo bikulema okwogera amangu.

14.”BYOGERWA MPOLA”…
NG’AKUZAALIRA OMUKAZI ALOGA.
Amakulu:
Omuntu tayinza kwasanguza bigambo bibi bwe bityo, bwebiba nga bikwata ku mukulu amuzaalira omukazi. Ebisobyo by’omuntu omukulu oba ow’ekitibwa tebyatuukirizibwa.

15.”EBIGAMBO BYA KUNO BINGI”…
NG’OMWAMI Y’ASUZA ABABBI.
Amakulu:
Omwami bw’aba nga y’asuza ababbi, ebigambo ebimufaako n’ababbi b’asuza abantu batya okubyogera akaati.

16.”EBIGAMBO BYA KUNO NGA TEBYEKWEKA!”…
NGA BAMUGAMBYE GW’AYAGALA.
Amakulu:
Omuntu okumwogerako nti ayagala gundi, ate era ng’amwagala, tekimunakuwaza.

17.”EBUKOJJA BANJAGALA”…
NG’ADDA KU NNYOKO WAALI.
Amakulu:
Mu mpisa z’abaganda, ebukojja teba wammwe era baganda ba nnyoko bwe batabaayo, tobaayo na ssimba.

18.”EBY’ANFUDDE BINGI”…
AGULA MUTWE GWA NTE.
Amakulu:
Ayagala okulya ku bibye olw’okwekubagiza ng’amaze okufiirwa ebintu asaana kugula nnyama esanyusa so si mutwe.

19.”EBY’OMUGAGGA BIJJA BYOKYA”…
OMUSOTA BWE GUGENDA W’ALI NG’ADDUKA.
Amakulu:
Omusota adduka gwaki anti nga bintu bye bye bigenda gy’ali?

20.”EBY’OMUGAGGA BIVUNDA”…
BW’ALWALA EBBWA NG’ANYIGA.
Amakulu:
Kale singa alireka ne livunda nga bw’agamba.

21.”EBYAKUNO TEBIISOBOKE”…
NGA BAMUWAAYIRIZZA MUKAZI MUKADDE.
Amakulu:
Omusajja okumuwaayiriza okuganza omukazi omukadde kimunyiiza nnyo. Gwe bawaayiriza kyava ayagala n’okusenguka ku kyalo.

22. “EBYOKULYA TEBYANDEETA”…
OMUGENYI AKIINA NNYINIMU.
Amakulu:
Omugenyi bw’atalya bugenyi gy’akyadde n’asiibuza nnyinimu ebigambo ebyo, aba ayoggedde kaati nti anyiize olw’obutamuwa bugenyi. Oluusi omugenyi ayinza okuba nga tayogeza nnyiike naye anti “Kamwa kabi…”.

23. “EGINDI WALA”…
NGA TEKULI MUMANYI.
Amakulu:
Gw’oyagala ennyo ne bw’abeera ewala era owaliriza n’otuukayo omulabeko.

24. “EKKUMI TERIKYAWA OMU”…
NG’ALIKO EYAMUBUULIRA.
Amakulu:
Omuntu bwe bamwogerako obubi ne wataba amubbirako tayinza kugamba nti, “Ekkumi terikyawa omu”.

25.”EKYOKWEBIKKA KIRINTWALA EKIPAALO”…
NGA NE GY’ALIKIGGYA AMANYIIYO.
Amakulu:
Omuntu omugezi agenda okuva mu kifo oba ku mulimu nga gy’agenda alabye nga walungi.

26.”EMBAGA ENYUMA KIRO”…
BW’ATAGENDA KUBBA AGENDA KULWANA.
Amakulu:
Embaga z’ekiro ababbi n’abakozi b’ebibi eby’engeri endala bazaagala nnyo.

27.”EMBUGA TESIIBULWA”…
NGA SI MUGANZI.
Amakulu:
Obuganzi bukozesa ebintu bingi. Omuganzi bw’asiibula, omwami ayinza okumusibirirayo akantu. Ayinza n’okumuwerekerako ne banyumyamu nga bali babiri.

28.”EMBUUZE ZE NVA”…
NGA MWANNYOKO Y’AZIFUMBYE.
Amakulu:
Olugero lutulabula nti si kirungi okubuuliza ku bugenyi, mu ngeri y’okwenyinyala, enva ze baba bakufumbidde, okuggyako nga mwannyoko y’azifumbye.

29.”EMBWA YANGE TEBBA”…
NG’EYISE KU LWA TABA (OLWANIKO).
Amakulu:
Kiba kizibu embwa okuyita ku bintu by’eyagala nga byanikiddwa n’eteryako. N’omubbi bw’atyo, tayinza kuyita ku bintu by’ayagala n’atabibba, bwe wataba abikuuma. Olugero lutegeeza nti omubbi tayinza kugaanirwa.

30.”ENDWADDE Y’OMUTO TEKWATA”…
NG’AMUZAALA MUGANZI.
Amakulu:
Omwana w’omuganzi bw’alwala endwadde ekwata, kitaawe tamwegobako naye ow’omukyawe amugamba mangu nti, “Genda ewa nnyoko; ojja kunsiiga obulwadde”.

31.”ENSI EGULA MIRAMBO”…
NGA TEBASSE WUWO.
Amakulu:
Omuntu wo bwe bamuttira mu lutalo toyinza kwogera bw’otyo.

32.”ENSIMBI ZAABULA”…
ASIIBA WAKA.
Amakulu:
Omuntu agamba nti ensimbi zaabula lwaki tazinoonya? Omugayaavu atayagala kukola tayinza kufuna nsimbi.

33.”ENSIMBI ZE NFUNA SIMANYI GYE ZIDDA”…
AWASA BANOBYE.
Amakulu:
Oyo ensimbi z’awa nga bamukutte ne baka abasajja tazijjukira.

34.”EWAFFE ZIRYA NGUGO”…
AKUDDIZA MALIBA.
Amakulu:
Engugo gwe muddo ogulimu omunnyo ogukuza obulungi ente n’embuzi. Omuntu akusaba okumuwa ente oba embuzi azikulundire nga zirya ku ngugo akulaga maliba ng’agamba nti zaafa, songa yalya ndye. Abakumpanya bwe batyo bwe bakola.

35.”EY’EMBUZI SI YA ENTE”…
NG’ALIDDE EKIFI.
Amakulu:
Ennyama y’embuzi teyala ng’ey’ente naye omuntu bw’ayogera atyo aba agamba nti omulala obutagiryako si nsonga kasita nga ye aliddeko. Omuntu atalumirwa banne bw’amala okugabana ku kintu ekitonao tafa ku banne ababa batafunye.

36.”GANAAKALIRA KU NNYAGO”…
TEYEKKAANYA AGAFUMBYE.
Amakulu:
Olunyago luba ku ffumu. Edda abantu baayitanga n’amafumu gaabwe olw’okwerinda. Omuntu ali mu bwangu olwamalanga okulya ng’anaaba mu ngalo, ng’asitula. Bwebaamugambanga nti, “Tolinze na mazzi kukala mu ngalo!” ng’addamu nti, “Ganaakalira ku nnyago”.Omuntu agenda amangu bw’atyo teyasobolanga kwetegereza bakyala abaabanga bamufumbidde emmere.

37.”GUNSINZE”…
ALIWA BITONO.
Amakulu:
Omuntu bw’azza omusango ne yeetonda ayinza okusonyiyibwa oba okuweesebwa engassi entonotono.

38.”KA MBUUKIRE BAABA W’ABUUKIDDE”…
KWE KUGWA MU NTUBIRO.
Amakulu:
Omuntu tasaana kugoberera bugoberezi omulala ky’akola. Asaana amale okulaba nga tekiimuviiremu kabi.

39.”KA NDUVE KU NTONO”…
NG’OMUYALA ASANZE WE BAFUMBA.
Amakulu:
Omuyala bw’asanga we bafumba asimbula embooze enyuma, emmere esobole okuggya nga baanyumiza tebannamutamwa.

40.”KALIBA KASAJJA”…
AKULIISA ENGO.
Amakulu:
Okuwaanawaana omuntu kuyinza okumukozesa ebintu ne bimuviiramu akabi.

41.”KANGE”…
KAKIRA “KAFFE”.
Amakulu:
Ekintu omuntu ky’alinako obwannannyini kimwesiimisa okusinga ekya lukale.

42.”KAWUMMUNTA” OKW’ENJALA…
OKW’EKYENGERA ABA “MULAMBUZI”.
Amakulu:
Mu njala abantu abamu tebaagala kukyalirwa. Abakyalira bamwogerako nti “Awummunta”. Bw’abakyalira mu kyengera bamwagala ne bamutenda obulungi olw’okubalambula.

43.”KIFUNDIKWA KIRINSABIRA”…
TAFUNA BWAMI.
Amakulu:
Omuntu eyasuubiranga nti Kabaka alimuyiiyiza obwami olw’okusumika obulungi teyabufunanga. Obwami baasabanga busabe.

44.”KIGGWEESO”…
NGA NE GW’AYAGALA MW’AGENDEDDE.
Amakulu:
Mukwano gw’omuntu bw’agenda mu kifo kyonna okwesanyusa, munne n’atasobola kugenda naye, oyo asigadde awulira ennaku, kyava ayogera ebigambo ebyo asobole okuwummulizaawo ebirowoozo bye.

45.”KIRI MULAALA”…
TEYEEGULIRA NGABO.
Amakulu:
Engabo ky’ekyokulwanyisa buli musajja kye yabeeranga nakyo olw’okwekuuma. Omugayaavu bwe waabangawo emirembe nga tagigula. Abatamanyi kwerinda weebali bangi ne kaakano.

46. “KIRIBA EDDA”…
MMESE YA MU MUTALA.
Amakulu:
Emmese y’omu mutala erwawo okulya ku mmere gye baba basimbyemu naye oluvannyuma egituukako. Ate omukazi bw’azaalira omwana mu lusuku, omwana bamutwala mangu mu nnyumba, omwana omulala ne bamuleka nga bamufugise mu kitooke. Naye ekiseera kituuka omwana gwe baatwala mu nnyumba ne bamuzza mu lusuku naye ne bamuziikayo. Oyo naye baamwogerako nti, “Kiriba edda”. Olugero olwo lutulabula obutasekereranga bannaffe nga batuuse mu kabi naffe akatulindiridde, ng’obukadde n’okufa.

47.”KOZA MPOLA TUMALIRIZE”…
NGA MUNDA YANYIIZE DDA.
Amakulu:
Bw’okoza ne munno n’alaba ng’enva ojja kuzimalawo mangu anyiiga. Agenda okukugambako nga takyalina kirala kya kukukolera. Obuntu bulamu bwetaagibwa nnyo bwe tuba nga tulya ne bannaffe oba nga tunywa nabo oba nga tukola nabo ebintu eby’engeri endala.

48.”KUNO KWE KWAFFE”…
TAKULAGA W’ASULA.
Amakulu:
Waliwo abantu abatayagala kumanyibwa gye basula.

49.”KUNO TEKULI KABI”…
YEERABIRA EKIGENYI.
Amakulu:
Abantu ababi bayinza okutuuka buli wantu, n’ensolo enkambwe ziyinza okutuuka gye zitalowoozebwa kubeera, n’olwekyo omuntu asaana okwerabirira wonna w’aba ali.

50.”KUZAALA KULIMU KI?”…
NGA GWE WAZAALA TAKUWULIRA.
Amakulu:
Omwana atawulira oba atayamba bazadde be y’abagambisa nti okuzaala tekulina kye kugasa.

51.”KUZAALA KULUNGI”….NGA GWE WAZAALA AKUWULIRA.
02/19/2013 – 22:45 | Abazadde N’Abaana Baabwe
Amakulu: Omwana awulira era ayamba abazadde be y’abagambisa nti, okuzaala kugasa nnyo.

52.“KWATA N’OWAAYO”….NGA YASIKIRA MUSIKIRE.
02/13/2013 – 17:45 | Okweyagaliza Fekka.
Amakulu: Abantu abamu tebamanya buvunaanyizibwa bwabwe ku bantu be basikira, kyebava batabayisa ng’abantu baabwe ddala.

53.”KYAKULA NDABA”…
ABULWA W’AZAALA.
Amakulu:
Omuntu ayinza okubulwa omwana olw’okunyooma omukazi eyandimumuzaalidde, ng’agamba nti, “Kino ekiwala ekyayenganga ettaka nga nkiraba nkyagala ntya!”

54.”KYE NDIKUWA OLIKWASAAKO EBIRI”…
AKUWA LUMONDE WA BIKUTA.
Amakulu:
Lumonde muzibu okususa n’omukono ogumu. Olwo olugero luli mu kusaaga.

55.”LEKA EGWE AKASANDA”…
NG’ERUMYE MUSAJJA.
Amakulu:
Kirowoozebwa nti omukazi bw’afumba emmere ng’enjala temuluma nnyo, tabuguutana kugijjula mangu. Bba bw’agimusaba kyava amuddamu nti, “Ka emale okujjiira ddala obulungi”.

56.”LINDA KIGGWEEYO”…
AFUMITA MUKIRA.
Amakulu:
Omuyizzi alinda ekisolo okuggwaayo y’afumita omukira. N’ebintu ebirala bye tukola, tusaana okumanya ekiseera ekituufu eky’okubikoleramu.

57.”LUMONDE AWUBIRA”…
NG’ALABYE MWANNYINA.
Amakulu:
Omukazi bw’amala okugamba banne nti talina lumonde mu musiri ate n’asimayo eminwe ng’alabye ku mwannyina assaawo ensonga nti oyo yali tamulabye. Ekyo kitegeeza nti oluganda kintu kikulu nnyo.

58.”MBIJJUKIDDE”…
OMUWUULU ENSWA AZIMALIRA KU KISWA.
Amakulu:
Omuwuulu bw’ajjukira ng’eka talinaayo mukazi gw’azitwalira kwe kuziriira ku kiswa. N’ebintu ebirala abawuulu bwe batyo bwe babyeriira gye baba babisanze ne babimalawo.

59.”MMAALI YATOKOMOKA”…
AGULA MAGI NA NSUWA.
Amakulu:
Ensuwa n’amagi bwe bigwa wansi byatika bubi. Omuntu okufiirwa ensimbi ze mu bintu ebirala ate n’asuubula ensuwa oba amagi ayinza okweyongera okufiirwa.

60.”MUKADDE TASEKA”…
NGA TALABYE AMUNYONYOOGERA.
Amakulu:
Omukadde naye ayinza okusanyuka ng’alabye gw’anyumya naye obulungi
The Lord Bless You.

Luganda proverbs that can get you Inspired(PART 3)

Standard

By Dr.Paul Ssemaluulu
School of Computing and Informatics Technology
Tel 256 702 271957

AKOLA BIKOLEMU…
NG’ATIKKULA AVA EMUGGA.

Amakulu:
Newankubadde ng’oluusi kyetaagibwa okutikkula abeetisse ebizito naye ogwo teguba mulimu ogwenyumirizisa omuntu.

AKOLA BYA MBYONE…
OWOOBUSA BY’AKOLA EWAABWE.
Amakulu:
Olw’obutaba na Musajja amufuga, owoobusa ayisa nga bw’ayagala.

AKUBA OWUWE…
AKUBA AWUMBA ENGALO.

Amakulu:
Omuntu abonereza owuwe amubonereza amusaasira.

AKUDDIRA MU LUYIMBA…
TALUWOOMYA.

Amakulu:
Abantu batera nnyo okukyusakyusa ebigambo ebyogeddwa bannaabwe, ne babyongeramu ne bye batayogedde.

AKUGOBA …
Y’AKUWA AMAGEZI.
Amakulu:
Bw’agamba nti “Ab’emmanga mbaweerezza” nga naawe olabuka, ng’eyo ovaayo, ng’okwata ekkubo eddala. Abantu abamu okugobwa ku mirimu oba mu bifo kubaviiramu ebirungi.

AKUJJUKIZA …
AKIRA AKUVUMA.
Amakulu:
Okutegeeza omuntu ensobi gy’aba akoze kiba kirungi okusinga okumuvuma.

AKUKEERA ENKYA…
BW’ATAKUZINGA MUGGO AKUZINGA BUGENYI.
Amakulu:
Omuntu ow’engeri eyo bw’atajja kulwana aba alina ekirungi ky’akuleetedde.

AKUKEERA ENKYA…
BW’ATAKUVUMA ASUNZA.

Amakulu:
Bw’aba Tazze kuvuma ng’azze kukwebaza.

AKUKYAAYE BW’AWEREKERA AKUBANJA…
TEWEEBAKA.

Amakulu:
Akukyaye ayinza okufukuutirira akubanja okukuwawaabira mu mbuga z’amateeka. Omuntu bw’akyawa omuntu ate ne yeegatta n’omuntu omulala alina ky’amuvunaana gwe bakyaye aba mu kabi.

AKULABAKO AKATONO…
AKIRA ALAGIRIZA.
Amakulu:
Okugenda ewa munno n’omulabako akatono kisinga okumutumira.

AKULIRA MU NDA YA MUNNE…
TABULAKO K’AGGYAMU.
Amakulu:
Abaana batera okubaako ekintu kye bafaananya bannyaabwe.

AKUMMA EBIJANJAALO…
AKUWONYA MBUBU.
Amakulu:
Omuntu bw’akusaba ekintu ekiyinza okumuviiramu omutawaana n’otokimuwa, ayinza okukugeza ku muntu amummye ebijanjaalo. Naye ebyo oluusi abyogeza nsaalwa.

AKUNOONYA AMEEWOLA…
TAKUNOONYA MASASULA.

Amakulu:
Ayagala okwewola ensimbi oba ekintu ekirala afuba nnyo okunoonya gw’ayagala okuzeewolako naye okusasula bwe kutuuka adduka mudduke.

AKUSIGULA…
TAKUGULA.
Amakulu:
Abasajja abasigula abakazi mu maka gaabwe ate nabo oluusi tebabawasa. Waliwo abantu abasendasenda oba abasigula bannaabwe okukola ebitali bituufu naye olugwa mu buzibu nga beddukira.

AKUSINGA …
AKUKUBYA GW’OKUTTE.

Amakulu:
Omuntu akufuga ennyo oba akusinga ennyo amaanyi ayinza okukuggyako omuggo gwo n’agukukubisa.

AKUSUUBIZA …
AKIRA AKUMMA.
Amakulu:
Omuntu omwesigwa bw’asuubiza okugaba oba okukola ekintu kiba kirungi okusinga okugaana.

AKUTEMYAKO OYAGALA WA MBAZZI…
AKUBAGULIZA WA KIGWO?
Amakulu:
Abantu abalabulwa mu bigambo oba mu bikolwa ne batategeera mangu be bagambibwa ebigambo ebyo.

AKUTWALA EKIRO…
OMUSIIMA BUKEDDE.
Amakulu:
Engendo z’ekiro edda abantu tebazaagalanga, naddala abato, naye bwe baatuukanga amangu gye baabanga bagenda nga basanyuka. Ne mu nsangi zino omuntu bw’akukuluusanya n’akutuusa ku birungi, oluvannyuma tolema kumusiima.

AKUVUMA OBUTO…
TASSAAKO MAGUFA.
Amakulu:
Omuntu okumuvuma nti akola bya kito kiba kivumo kinene kuba obuto bukozesa ensobi nnyingi eza buli ngeri.

AKUWA OKUBAAGA…
AKUWA KULYA.
Amakulu:
Gwe batuma okubaaga ensolo amanya nga naye ajja kulyako.

AKUWA OKULYA…
Y’AKUTWALA OMULUKA.
Amakulu:
Abantu baagala nnyo okubeera n’omuntu abawa eby’okulya.

AKUWAANIRIZA OKULINNYA…
BW’OGWA Y’AKUYITA “KADDUWANNEMA”
Amakulu:
Abantu bangi basindika bannaabwe okukola ebintu ebizibu oba eby’akabi ate ne babasekerera nga bibaviiriddemu emitawaana.

AKUWEERA OMWANA…
AKIRA “NAKWAGADDE”.
Amakulu:
Okukolera omwana wa munno obulungi kisinga okumugamba nti, “Nkwagala”.

AKUWEERERA EKIGAMBO…
AKIRA AKUWEERERA ENVUMA.
Amakulu:
Bw’oba n’omusango, omuntu n’akuwa amagezi ag’okuguwoza, n’owoza n’ogusinga, omuntu oyo aba akuyambye okusinga lwe yandikuwadde ensimbi obusimbi ez’okugatta ng’omusango gumaze okukusinga.

AKUYISA ENKYA…
OMUYISA EGGULO.
Amakulu:
Omuntu bw’akusooka okulya obwami oba okufuna ebintu ate ggwe oyinza okulya obwami obukulu okumusinga oba okufuna ebingi ebisinga ku bibye.

AKWANA …
AKIRA AYOMBA.
Amakulu:
Buli muntu asaana okwagalana ne bantu banne nga yeewala okuyomba nabo. Ekyo kye kiyinza okwagaazisa bantu banne okumuyamba ng’atuuse mu bizibu.

AKWATA EMPOLA ATUUKA WALA…
NAWOLOVU ATUUKA KU KIBUGA.
Amakulu:
Omuntu bw’anyiikirira ekintu, ne bwe kiba ekizibu, alwaddaaki n’akiwangula.

AKWATULIRA…
AKIRA AKUGEYA.
Amakulu:
Okubuulira omuntu ekibi ky’akoze kiba kirungi okusinga okumugeya ng’ozze ebbali.

AKYOGERAKO SI Y’AKIYITA…
OMUNAFU TAYITA NJALA KUJJA.
Amakulu:
Okwogera ku bintu ebibi ng’enjala oba obulwadde obw’akabi ennyo si kwe kubireeta.

ALEMBALEMBA NG’OMUKULU ANAASALA KU NJOVU…
NTI, “AWAGWA EKINENE WATUUKIBWA”, NTI, KABAKA BWE YAFA NGA TEWAGENDA?

Amakulu:
Abaganda tebalya njovu. Bw’ettibwa bagendayo kugiraba bulabi. Asobola okugirya naye yeefula mulabi ne yeesalirako mu bubba. Abantu abakulu tebaagala kukola bibi mu lwatu. Bafuba nnyo okubibikkako.

ALIDDE GGI …
KWESUBYA MUWULA
Amakulu:
Buba butamanya, omuntu okwagala okufuna amangu ekitono n’atayagala kugumiikiriza afune ekinene. Olugero luno lutuukira ku baana b’amasomero abeegobesa mu masomero nga banoonya amasanyu. Lutuukira ne ku bantu ababba ababakozesa.

ALIKULIIRA OMWANA …
OMUTERESA TABA.
Amakulu:
Omuntu bw’omuteresa taba n’amunywa oba n’amubuza omanya nga bw’omulekera omwana naye amubuza. Olugero lutegeeza nti omuntu bw’amenya obwesigwa mu kintu ekitono, toyinza kumwesiga mu kinene.

ALIMA NE BBA …
TABA MUNAFU.
Amakulu:
Edda okulima gwali mulimu gwa bakazi. Bwe walabanga olubimbi olunene olulimiddwa omukazi ne bba, ng’olowooza nti omukazi yalulimye. Omuntu akola ne mukama we olwawo okumuvumbula nti munafu oba nti mugayaavu.

ALINA NNYINA OMUTO…
TABULWA KITAAWE.
Amakulu:
Omukazi akyali omuto bw’afiirwa bba nga bamaze okuzaala abaana, omusajja omulala amuwasa naye ayitibwa kitaawe wa bamulekwa.

ALOOPEDDE MUGANZI…
MU KIZIKIZA.
Amakulu:
Bw’oloopera omuganzi mu kizikiza, gw’oloopedde akukongoola bukongoozi nga ne gw’oloopye talina ky’ajja kumukolako.

ALOWOOLEREZA ENKOKO BY’ERYA…
TAGIMALIRIZA TTOOKE.

Amakulu:
Enkoko ezituuka yonna gye zaagala, zirya ebibi bingi ebiyinza okusinduukiriza omuntu emmeeme ng’abirowoozezzako, naddala ng’alya enkoko yennyini. Enkoko okugiwoomerwa, ebyo omuntu tasaana kubirowoozaako ng’agirya. Olugero lutuukira ne ku bintu eby’engeri endala bye tutasaana kulowoozaako, bwe tuba nga twagala okufuna emirembe.

ALYA EBYA MUKAMA WE NGA TASENGUSE …
TABA MUBBI.
Amakulu:
Omuntu bw’alya ekintu ky’omuntu omulala n’atamuddukako taba mubbi. N’omuntu bw’alya ebbanja ku muntu n’atamwewala taba mulyazaamaanyi.
AMAANYI…
TEGAWALA LUGA.
Amakulu:
Oluga lubaako amaggwa ate luba luwanvu nnyo. Okuluwala lwetaaga bwegendereza.

AMAANYI…
GAVA MU KULYA.

Amakulu:
Omuyala taba na maanyi gakola mirimu.

AMAANYI AMATONO…
WAKASANKE EKYOYA ASITULA KYA MU MMANDA.
Amakulu:
Emmanda ky’ekifuba. Ow’amaanyi amatonao tasuubirwa kusitula oba kukola kinene ng’owamaanyi amangi. Ne Wakasanke kyava asitula ekyoya eky’omu kifuba ky’asobola.

AMAANYI AMEEMANYE…
GAMALA EBITA EMBUGA.
Amakulu:
Omuntu bw’akozesa amaanyi gokka nga teyeegendereza ayonoona ebintu bingi.

AMAANYI TEGALYA…
SINGA ENGANGA EMAZE OBUNYONYI.
Amakulu:
Enganga nnyonyi nnene era ya maanyi naye teyiikiriza bunyonyi butono nti ebulye olw’amaanyi gaayo. Omuntu by’ayagala byonna tayinza kubifuna lwa maanyi era kiba kibi nnyo ow’amaanyi okuyiikiriza abanafu n’abaggyako ebyabwe.

AMAASO AMATI…
GALAMUSA NNYINIMU.

Amakulu:
Bannanyini maka be basaana okusooka okulamusa omugenyi. Omugenyi bw’asooka aba akoze nsobi.

AMAASO G’ENJALA…
GATUUKIRA MU LUSUKU.
Amakulu:
Omuyala gy’akyala amaaso agatuusiza mu lusuuku alabe obanga mulimu emmere gy’anaalya. Olugero lukwata ne ku bintu ebirala omuntu by’aba yeetaaga ennyo.

AMABEERE KIREVU…
N’OMUGUMBA AGAMERA.
Amakulu:
Ng’omukazi omugumba bw’abaako amabeere, n’omusajja omuwuulu bw’atyo ayinza okuba n’ekirevu songa talina maka.

AMAGEZI GASALWA LUVANNYUMA…
ENKONGE EMALA KUKUKUBA N’OBUUKA.
Amakulu:
Emirundi mingi omuntu amala kusobya n’alyoka ayiga okwegendereza, songa ekisinga obulungi kwe kwegendereza n’atasobeza ddala.

AMAGEZI MULIRO…
BWE GUZIKIRA OGUGGYA WA MUNNO.
Amakulu:
Bulijjo omuntu asaana okwebuuza amagezi ku banne ng’atuuse ku bizibu.

AMAGEZI NTAKKE…
EKULA Y’EBUUKA.

Amakulu:
Abantu bwe bakula nga n’amagezi gaabwe geeyongera obungi.

AMAGUFA…
TEGAWEEREZEBWA.
Amakulu:
Abantu tebatera kutuma bantu kubavumira bantu balala. Avuma omuntu amwevumira yekka.

AMALA OKUFUNA…
NTI “OLUGGYA LUKALA MBUZI”.
Amakulu:
Okwo kuba nga kuduulira abatalina mbuzi. Si kirungi omuntu amaze okufuna ebingi okuduulira abatabirina.

AMALUMA…
SI NJALA.

Amakulu:
Amaluma tegakozza muntu ng’enjala.

AMALUMA…
TEGEEGOMBYA NJALA.
Amakulu:
Omuntu tayinza kugamba nti okubulwa by’aliira ku mmere abulwa emmere.

AMAMESE AMANGI…
TEGEESIMIRA BUNNYA.

Amakulu:
Abantu abangi batera nnyo okulemwa okwegatta okukola ku bintu eby’okubayamba oba okubaggya mu kabi.

Luganda proverbs that can get you Inspired(PART 2)

Standard

By Dr.Paul Ssemaluulu
School of Computing and Informatics Technology
Tel 256 702 271957

AKAGANDA AKATONO…
KAKIRA OMUKWANO.

Amakulu:
Omukwano bwe gufa guyinza obutaddawo naye oluganda teruggwa ku mubiri.

AKAJJA OBUNAKU KEEMANYA…
EJJANZI TERIGENDA NA NZIGE.
Amakulu:
Ejjanzi lyemanyi nga terigya mu nzige, kyeriva litagenda nazo. N’omuntu kirungi amanye abantu ab’eddaala lye b’asaana okuyita nabo.

AKAKADDE AK’OBUGGYA…
AMAGGWA GAKAFUMITA EMIRUNDI EBIRI.

Amakulu:
Akakadde ak’obuggya bwe kalinnya ku maggwa mu kkubo ne gakafumita tekagaggyaamu, nga kaagala gafumite n’abatambuze abalala. Bwe wataba agaggyawo ne kakomawo nga kageerabidde ng’ate gongera okukafumita. Ab’obuggya bangi beerumya mu ngeri nnyingi nga bagenderera okulumya abalala.

AKALAGAANE…
TEKAGGYA BULIIKA.
Amakulu:
Omuntu bw’alagaana ne munne okumusasula ensimbi oba ekintu ekirala bombi ne bakkiriziganya, okusasula bwe kutuuka, asasula tasaana kuyita munne muliika.

AKALINA ABIRI…
OKASUKA EJJINJA NGA KALABA.
Amakulu:
Olugero lwagererwa ku kasolo oba akanyonyi naye n’omuntu amanyi okwerabirira tatera kugwa ku mitego gya balabe be.

AKAMIRA EYIYE…
TAGISEERA MATA.
Amakulu:
Omuntu bw’aba aliisa abantu be afuba nga bw’asobola okubakkusa.

AKAMWA AKANGU…
KAKUYITABYA OW’EBBANJA.
Amakulu:
Bw’oyitaba amangu omuntu azze okukubanja ate nga by’akubanja tobirina oba otuuse awazibu. Bulijjo omuntu asaana okwanukula n’amagezi abamuyita n’abalina kye bamubuuza.

AKASOLO TEKANNAFA…
NTI, “OMUKIRA GWA JJEMBE LYANGE”!

Amakulu:
Omuntu ayogera bw’atyo aba ng’atamanyi ky’akola kubanga aba yeesunga ky’atannaba kutuukako.

AKASUKA LY’ALI NALYO (EFFUMU)…
TABA MUTI.
Amakulu:
Omuntu bw’akola kyonna ky’asobola okutaasa banne nga bali mu kabi oba ye okwetaasa, tayitibwa muti.

AKASUKKA OMUMIRO…
TEKABALWA

Amakulu:
Ebirungi byonna bwe bimala okuyita nga tebikyajjukirwa.

AKATAAZIMBE…
EMMULI KAZITWALA BUKIIKA.
Amakulu:
Okutwala emmuli obukiika oba ng’agenda okuzimenya, okwo kuba kulemwa mulimu gwe ziba zisaana okukola. Omuntu yenna bw’atandikira ku kwonoona by’anaakozesa, ng’omulimu gumulemye.

AKATALI KABBE…
EGGUMBA OSUULA MU LUGGYA.
Amakulu:
Eggumba ly’ennyama eteri nzibe w’oyagala w’olisuula kubanga toba na kikweraliikiriza. Ebibbe bikolerwa mu nkukutu era tebyesiimisa.

AKATEESIZE…
TEKAKUBA BBIRI.

Amakulu:
Ensolo ezaala ebbiri omulundi ogumu esaana ebe n’amata mangi. N’omuntu okwessa ku bizibu by’atasobola, asaana abe ng’alina kye yeesiga.

AKATONO…
KAZZA OMUKWANO
Amakulu:
Bye tuwa bannaffe ne basanyuka tebiba binene byokka.

AKATONO AKATUUSE…
KAKIRA EKINENE EKISUUBIZE.

Amakulu:
Okuwa omuntu ekintu ekitono kisinga okumusuubiza ekinene ate n’otokimuwa.
AKATONO KAZIRA MU LIISO…
BWE KADDA ERI OMUMWA NG’OMIRA, BWE KAKUGWA MU LIISO NG’OKAABA.
Amakulu:
Okugaba kuva mu kwagala. Ekiwe mu kwagala kisanyusa, ne bwe kiba ekitono.

AKEEZIMBIRA …
TEKABA KATO.
Amakulu:
Omuntu bwe yeefunira amaka, aba takyabalirwa mu bato.

AKEKKERA NG’OW’EKIREVU AKUMA OMULIRO…
NTI, “MUMPE ESSUBI”.

Amakulu:
Oyo bamugamba nti singa akumisa eryo ly’alina ku kalevu. Ebyo bya kusaaga.

AKEKKERA NG’OW’EKIWALAATA …
NTI, “EKIMMALAKO ABAANA SIKIMANYI!”
Amakulu:
Oyo ayinza okubuuzibwa nti, “Ekyakumala enviiri ku mutwe kyo okimanyi?”

AKEKKERA NG’OW’EKIWALAATA ABIKA NTI, “LWATWERA”…
NTI NAFFE EKYENYI TUKIRABA.

Amakulu:
Ebigambo ebyo bigambibwa omuntu asaagira ku bintu eby’akabi.

AKEKKERA NG’OW’EKIWALAATA AKKIRIRA EKIBIRA…
NTI, “ONTEREKERA AKATTA”.
Amakulu:
Obutta babuseera ku lubengo. Mu kusaaga, ekiwalaata kye bayita olubengo. Kale omuntu ayinza atya okusaba okumuterekera akatta ng’ate olubengo agenze nalwo! Olugero lugerebwa ku muntu asaagira ku bintu eby’akabi.

AKIIKA EMBUGA…
AMANYA ENSONGA.

Amakulu:
Okubeera ennyo mu Baami kwayambanga abantu okufuna amagezi mu kusalira abantu ensonga zaabwe.

AKIVAAMU…
Y’AKIYITA EKYATO.

Amakulu:
Omuntu amala kuwunguka, eryato mw’awungukidde n’aliyita ekyato. Abantu abamu bwe bamala okutuusibwa ku birungi ng’ababatuusizza babavuma oba nga babanyooma.

ADDINGANA AMAWOLU…
Y’AGAGGYAKO OMUKKUTO.
Amakulu:
Amawolu tegatera kukkusa naye omuntu bw’agalya nga bw’agavaako gayinza okumukkusa. N’omuntu anyiikirira ekintu kyonna ekizibu y’ayinza okukiggyamu omugaso oba okukiwangula.

ADDINGANA EKITIKO…
Y’AKIGGYA.
Amakulu:
Okusobola okulaba obutiko nga bumeze ku kibaala era nga butuuse okuggya, ekitiko omuntu ateekwa okukirambula emirundi mingi. Buli kirungi omuntu ky’ayagala okufuna ateekwa okukiteganira.

AFUNA …
ADUULA.
Amakulu:
Abalina ebintu ebingi batera nnyo okuduulira abatabirina.

AFUUYIRIRA ZIRWANA…
WAKASANKE MU LWA MPANGA.

Amakulu:
Enkoko empanga bwe zirwana Wakasanke aba atuzza ya lukugunyu, ng’asuubira okulonda ekyoya azimbise. Obutategeeragana bwe bujja wakati w’abantu abakulu, abantu abamu babaako bye bagasibwamu ng’okufuna ku bintu byabwe.

AGAFUMA…
BAGEBEJJEREZA TAABA.
Amakulu:
Amannyo g’abakadde, abantu bayinza okugamba nti taaba y’agamyusa songa n’aga nabangogoma atanywa taaba nago gaba mamyufu. Ekintu bwe kyonooneka olw’obukadde, abantu batera okunoonyaayo ensonga endala nti y’ekyonoonye. Ekyo kikolebwa ne ku bintu ebirala bingi.

AGALI AWAMU….
GE GALUMA ENNYAMA. “OW’AMALIBU AKIINA WA NGEREKA.”
Amakulu:
Abantu bwe beegatta okukolera awamu basobola okuwangula ebizibu ebirema omuntu akola abw’omu.

AGAMYUKA OMUTEZI…
N’AKASOLO.

Amakulu:
Omutezi w’ebisolo ategana nnyo ng’atega n’atuuka ne ku kumyuka amaaso. Omutego bwe gukwata akasolo ate nako gukateganya nga bwe gwateganya omutezi. Abalumya bantu bannaabwe mu ngeri ezitali zimu n’ababatta, nabo oluusi amaaso gabamyuka ng’omutezi w’obusolo.
AGATALI MAAWULE…
GOOKYA ENGALO.
Amakulu:
Ab’endya mbi bwe baliira awamu amatooke nga tebagagabanye bayinza okuggya engalo kubanga buli omu aba alya mangu mangu asobole okuweza emmere gy’alidde. Ekyo ab’omululu kibatuukako ne ku biriibwa ebirala.

AGEERWANYALWANYA …
GABA GAAGALA NNYINI NNYAMA.
Amakulu:
Amabwa bwe gatandika okwerwanyalwanya gaba ganoonya wa kulumira nannyini nnyama. Abantu nabo oluusi bayinza okwerwanyalwanya songa baagala kukuba oba kubba muntu mulala gwe bali naye.

AGENDA AKAABA …
TEKIKULOBERA KUMULAGIRIZA.

Amakulu:
Edda omugole yakaabanga nnyo nga bamufulumya mu nnyumba okumutwala ewa bba naye bwe yatuukangayo ng’ayinza n’okumutegeeza ab’ewaabwe bwe baamutumidde ng’ajja.

AGENDA GY’AMANYI…
TAZIBIRIRWA BUDDE.
Amakulu:
Omuntu bw’aba agenda gy’amanyi, obudde ne bwe buziba teyeeralikirira nti taatuuke oba nti anaalya ki ng’atuuse ekiro.

AGENEKERA …
ATUMA ASA.

Amakulu:
Agenekera omunnyo ayinza okuvaawo ne gukenenuka gwokka naye asa obutta bw’avaawo tebuyinza kwesa bwokka. Abantu abalina emirimu emyangu bayinza okwagala okuweerezebwa abalina emizibu.

AGEYA NANFUMBAMBI…
YEETEESA.
Amakulu:
Omutaka oyo Wannyonyi Nakisige. Abeera Mpumu mu Kyaggwe. Edda yasibanga endege ku magulu. Ku ndgege abantu kwe baamuwuliriranga nti wuuyo ajja, eyabanga amugeya ng’abivaako. Olugero owo lutuukira ku muntu yenna abantu gwe bayinza okugeya nga bwe baagala, nga bamanyi nti tayinza kubasangiriza nga bamugeya.

AGYA ERYA NAMMERE…
TEYEEGANYA BAGENYI.

Amakulu:
Omuntu eyafuna ejjembe ery’okwaza emmere tasaana kwekaanya bagenyi kubanga emmere aba afuna ya kubaliisa. Omuntu tasaana kutamwa bantu bw’aba nga y’alina ebibatwala ewuwe.
AJJUKIZA BUSEMBA…
Y’AGIKUBA.
Amakulu:
Busemba yali ngoma ya Bwakabaka. Eminyolo gyayo gyabanga gya magumba ga bantu. Engoma z’Obwakabaka bwe zaabanga zikungaanye nga Busemba teriimu, omuntu n’amala ajjukiza nti teriiwo, oyo abambowa gwe battanga ne bamuggyako eminyolo. Olugero lutulabula obuteebuuzanga bintu bya kabi kubanga tuyinza okubyeyitira.

AK’OMUNTU …
SI KA NTE.
Amakulu:
Ente bulijjo ekaaba mu ngeri emu naye akamwa k’omuntu buli kiseera koogera birala. Omuntu kyava yeegaana ne bye yayogera.

AKAAKYAMA AMAMERA …
TEKAGOLOLEKEKA, ENDEKU BW’OGIGOLOLA EMENYEKA BUMENYESI.
Amakulu:
Obuntubulamu, okwagala okukola, obwesigwa n’ebirala, omuntu asaana abiyigirizibwe ng’akyali muto. Ebyo kyebiva bisinga okuyigirwa mu maka abaana mwe bakulira.

AKAAMI AKATONO…
OKANYOOMERA MITALA WA MUGGA.
Amakulu:
Bw’oba ng’okyali mu buyinza bw’omuntu yenna, osaana okumuwa ekitiibwa ekimusaanidde, ne bw’ataba mwami mukulu nnyo.

AKABI TEKABULA MUSOMBI…
KAJABAGA Y’ASOMBA ABAGANDA.

Amakulu:
Buli kabi kabaako ekikaleeta. Kajabaga ye yalagirira Jjunju akawenda mwe yasomokera okuyingira mu Buddu n’okubuwangula.

AKABIMBI AKATONO…
KAKIRA EKYOSI.
Amakulu:
Okukola akatono ku mulimu kiba kirungi okusinga okwosa.

AKAFA OMUKKUTO…
TEKALULUMA.

Amakulu:
Omuntu bw’alya ebintu nga teyeebalira ne bimulwaza talina gw’anenya. Ekyo kikwata ne ku bintu ebirala omuntu by’akola olw’okwesanyusa ne bimuviiramu akabi.

Luganda proverbs that can get you Inspired(PART 1)!

Standard

BY DR.PAUL SSEMALUULU
School of Computing and Informatics Technology
Tel 256 702 271957

AB’EMPAKA ABABIRI…
TEBAWALA LUGA.

Amakulu:
Oluga luzibu okuwala kubanga lubaako amaggwa. Abantu okuluwala ababiri bateekwa okuba nga bakkiriziganya. Olugero olwo lutuukira ne ku mirimu gyonna emizibu. Kiba kizibu abantu abatakkiriziganya okubeera oba okukolera awamu.

AB’OMUGUMU BABA BAKAABA…
NG’AB’OMUTI BASEKA.

Amakulu:
Omuvumu bw’atakozesa magezi bamutta mangu.

ABAAGALANA…
TEBAFUNDA.

Amakulu:
Abaagalana bwe batuula awamu, akafo ne bwe kaba akatono ennyo bakagyamu.

ABAANA BA KINTU…
TEBAGGWEERAWO DDALA.

Amakulu:
Kigambibwa nti Kintu ye yasooka okugatta Abaganda ng’eggwanga erimu, kyeyava ayitibwa kitaabwe. Ate okuva lwe yabagatta n’okutuusa kati tebaggwangawo newankubadde nga bafa ekiro n’emisana.

ABABIRI BABIBIRA EBIGAMBO…
ABASATU BABISATTULA.

Amakulu:
Ekintu ekikyali eky’ekyama bwe kimanyibwa abantu abasukka ku babiri nga kimaze okusaasaana.

ABAGAGGA N’ABAGAGGA BAAGALANA…
EKIREVU KIYITA KU BISIGE NE KIGENDA KYEGATTA N’ENVIIRI EZIRI EWALA.
Amakulu:
Abagagga okwagala bagagga bannaabwe kye kya bulijjo kubanga baba na bingi ebyokunyumyako ebikwata ku bugagga.

ABAGENYI MAKONDWE…
AGAMU GASEGULIRA GANNAAGO.
Amakulu:
Emigogo bwe givunda gifuuka nkondwe. Mu lugero, enkondwe gye baayita amakondwe. Enkondwe bw’emala okufuuka ettaka ng’ate waddawo endala. N’abagenyi bwe baba mu maka. Abaasoose bwe bagenda ng’ate abalala bajja.

ABAKONDEERE…
BAKWANYA MIKKA.

Amakulu:
Abakondeere bakwanya bulungi oluyimba nga bafuuwa amakondeere. Oluyimba luva mu mukka gwe bafuuwa mu makondeere. Kyokka abantu bennyini bayinza okuba nga tebaagalana. Olugero lugererwa ku bantu ababa ku mulimu ogumu oba ku kintu ekimu naye nga tebaagalana.

ABAKOPI MAYENJE….
GAGWA WALIME.

Amakulu:
Edda omwami yamalanga kulya kyalo abantu ne bamusenga.

ABAKOPI MUWEMBA…
BW’OGUSAAYIRA KUDDA MULALA.
Amakulu:
Edda Kabaka bwe yattanga abantu ng’ate bamusiigira abalala.

ABALAMU MAGOMA…
GAVUGIRA ALIWO.

Amakulu:
Omuntu banne bamuwaana akyali nabo. Bw’avaawo nga bamwerabira.

ABALIRIRA EKIGULA ENKUMBI…
TAWA MUNNE SSOOLI DDENE.
Amakulu:
Omuntu bw’adda mu kulowooza ensimbi ze yaguza ekintu oba ebintu, tayinza kubiwaako balala.

ABALUNGI MBWA YA NAMAASO…
BW’ETEBBA N’EYIGGA.
Amakulu:
Embwa ya namaaso, esanyusa okulaba ate ng’eyinza okuba engizzi. Naye bw’eba enzibi tewaba agyagala. Abantu abalabika obulungi nabo basanyusa okulaba naye abamu baba n’emize egibakyayisa.

ABALUNGI NDAGALA NNAMU…
TEZIGGWA MU LUSUKU.

Amakulu:
Endagala Ennungi teziggwa mu lusuku. N’abantu abalungi tebaggwa mu nsi,, kyekiva kitaba kirungi omuntu okwagala okufiira ku mulungi gw’alabye oba okufiirwa ebibye byonna.
ABANGI BWE BAKWEBAZA…
NGA LUWEZE.
Amakulu:
Abangi bwe boogera ekigambo kitera okuba ekituufu.

ABANGI WE BASIMBA OLUNWE …
WE KYABIKIRA.

Amakulu:
Olwo baalugerera ku kizimba naye amakulu gali nti abangi bwe boogera ekigambo kitera okuba ekituufu.

ABANTU BALAMU BITOOKE BISALIRE…
TEBYEKWEKEBWAMU.
Amakulu:
Ebitooke ebisalire amaaso gabiyitamu mangu, ne galaba ebirimu. Abantu tebayinza kukweka muntu n’abulira ddala oba ebyama bye.

ABANTU BALAMU MAGOMA…
GAVUGIL’ARIWO

Amakulu:
Engoma bwebazikuba zivigira aliwo, era yasanyuka nga bazikuba. Nabantu bwooba nga alinawo kyolina, gamba nga sent bangi bakweyunira. wabula bwezigwawo tolaboko wadde noomu. Manya engeri yo kukolagana mu na bantu naddala nga alinawo kyolina.

ABANTU BALAMU TEBEESIGWA…
JJUNJU BAALEKA MALANGALA.
Amakulu:
Kabaka Jjunju yattirwa Malangala mu Busujju, ng’alwana ne muganda we Ssemakookiro. Jjunju olwattibwa ng’abantu bagenda kussa Ssemakookiro ku Namulondo. Abantu baagala aliwo.

ABASA N’ABASA…
BAASISINKANA KIJONJO.

Amakulu:
Omusajja yasiba omutwalo gw’ebyoya by’enswa n’agutwala mu katale e Kijonjo, mu Buddu, agutunde ng’aguyita enswa. Omusajja omulala ye yasiba biwero bya mbugo mu mugugu n’abitwala era mu katale ako ng’ayagala abitunde ng’abiyita omugugu gw’embugo. Bombi olwasisinkana ne bagulaana nga buli omu alowooza nti akutte omujega. Buli omu bwe yadda ebbali okulaba eby’endola by’afunye n’alaba ng’afunye bitaliimu. Ku basajja abo kwe kwava olugero olwo olugererwa ku bakumpanya ababa basobolaganye mu bulyake.

ABASAJJA MIVULE…
GIWAATULA NE GIGGUMIZA.
Amakulu:
Emivule gisuula amakoola ate ne gifuna amalala. N’omuntu ayinza okuggweebwako ensimbi oba ebintu naye bw’anyiikira okukola ayinza okufuna ebirala.

ABATAKA ABAAGALANA…
BE BALIMA AKAMBUGU.

Amakulu:
Ab’omuliraano abaagalana basobola okulima olumbugu ne balumala mu bibanja byabwe. Bwe baba tebaagalana tebalumalaamu. Abantu abataagalana tebasobola kuwangula bizibu ebiba biboolekedde.

ABATAKA NKWENGE…
GW’OLYA NAYE Y’AKUTTA.
Amakulu:
Ennyonyi eziyitibwa enkwenge zisekereza nnyo nga ziri mu kibinja. N’abantu bayinza okulabika nga basanyuka ne bannaabwe songa munda bateekateeka kubakola bubi.

ABAYITA ABABIRI…
BEJJUKANYA, ENVIIRI ZIKULAGA ENGO.

Amakulu:
Enviiri bwe ziva omuntu ku mutwe amanya nga waliwo ekintu eky’akabi okumpi naye. Abantu bwe bayita ababiri basaana okuyambagana mu buli kizibu.

ABIKKA KU MADDU…
NTI “MALAKO ENNYAMA OMPE EGGUMBA” NTI OGENDA KULYAMBALA MPOGO?

Amakulu:
Eggemu ly’essanga oba ery’amannyo g’ensolo endala lye liyitibwa empogo. Okusaba omuntu okumala ennyama ku ggumba alikuwe kuba kutya kumugamba nti, “Mpa ku ggumba nnumeko”, ng’olowooza nti ajja kumanya bw’oli ow’amaddu ennyo. Olugero lutuukira ku bantu bonna abatya okusaba obutereevu bye beetaaga ne balimba mu ngeri eyo.

ABOOLUGANDA BITA…
BIKOONAGANA TEBYAATIKA.

Amakulu:
Ebita bwe bikwatirwa awamu nga tebabisibye kubinyweza bigenda bikoonagana naye ekyo tekibyasa. N’abooluganda okuyomba oba okulwana tekuggyaawo luganda lwabwe era tekusaana kubaawukanya.

ABOOLUGANDA BWE BAYOMBA…
TOSSAAWO KIKYO.

Amakulu:
Abooluganda abategeevu bwe bayomba oba bwe balwana ate batabagana mangu ne baddamu okuteesa n’okwagalana. Ggwe atalina luganda ku bbo bwe weeyingiiza mu luyombo oba mu lutalo lwabwe, ggwe bakyawa ennyo. Olugero lutulabula obuteeyingiza mu bintu ebitali byaffe.

ABUMBA AKAZA …
AWULIKIKIRA WALA.

Amakulu:
Abantu abakola obulungi ebintu ebyetaagibwa bamanyika mangu; tebeetaaga na kweranga.

Contraversial Iddi Amin’s parentage that links him to the royal family in Buganda

Standard

Nyabire’s wife was Assa Aatte, the lady who was the obstetric herbalist for the Buganda Royal family in the days of Kabaka Chwa. Recall that she is claimed to have enabled Lady Irene Druscilla Namaganda to conceive, after many years of trying and failing. Assa Aatte was very close to the Chwa’s and this caused serious problems in the Nyabire family as you know. Iddi Amin was born during the time of that closeness (1922) and as you know, claims emerged that Kabaka Chwa was actually the father of Idi Amin, causing Amin’s parents to separate in 1931 when Amin was just 9. Nyabire threw Assa out of the Kololo Police Barracks, prompting her to shift to Lubiri palaca with the young Amin. When this started causing anxiety within royal circles, Kabaka Chwa decided to build a house for Assa Aatte at Kitubulu….llll

Amin’s parents only reunited grudgingly in 1964 when Amin had become successful, but even then, Mzee Nyabire remained convinced to his death in 1976 that Idi Amin belonged not to him, but to Buganda Royalty.

Idi Amin with Mariam in 1961

Idi Amin with Mariam in 1961

‘Geraldine Fisher, Daughter of a past headmistress of Gayaza High School visited Gayaza with her husband. Some old girls in the picture + Joan Cox, the Headmistress then in back row. ‘

Standard

‘Geraldine Fisher, Daughter of a past headmistress of Gayaza High School visited Gayaza with her husband. Some old girls in the picture + Joan Cox, the Headmistress then in back row.In the photo i can see late Mrs Lilian Mukwaya sister to QC Binaisa sitting between the two whites, second right standing is the late Mrs Rebecca Mulira. I am wondering whether a lady standing on the right is the late Sarah Nabikolo Mukasa( wife of the late Hamu Mukasa)

 i can see late Mrs Lilian Mukwaya sister to QC Binaisa sitting between the two whites, second right standing is the late Mrs Rebecca Mulira. I am wondering whether a lady standing on the right is the late Sarah Nabikolo Mukasa( wife of the late Hamu Mukasa)

i can see late Mrs Lilian Mukwaya sister to QC Binaisa sitting between the two whites, second right standing is the late Mrs Rebecca Mulira.
I am wondering whether a lady standing on the right is the late Sarah Nabikolo Mukasa( wife of the late Hamu Mukasa)

‘Extreme left: Amin, Moi centre, Kenyatta, Onul Ir. Njoroge Mungai in Nairobi in 1972’

Standard

‘Joy Joy at Nile Mansions’
LLL

2.’Extreme left: Amin, Moi centre, Kenyatta, Onul Ir. Njoroge Mungai in Nairobi in 1972′.Idi Amin is 3rd frm left, then Moi and Kenyatta. 2nd from left is Njoroge Mungai.Njoroge Mungai.. I believe he was Defence Minister then in Kenyatta’s Govt.
LLL2

‘Some delegates of the all Africa conference of churches. 1958’.Third from right (front row) is the late Mrs Rebecca Mulira.

Standard

‘Some delegates of the all Africa conference of churches. 1958’.Third from right (front row) is the late Mrs Rebecca Mulira

Third from right (front row) is the late Mrs Rebecca Mulira.

Third from right (front row) is the late Mrs Rebecca Mulira.

source: UGANDA HISTORY IN PROGRESS ON FACEBOOK

H.E. President Lt. Gen. M. Micombero,Idi Amin and H.E. Maj. Gen. Habyalimana

Standard

‘H.E. President Lt. Gen. M. Micombero addresses the Public in Nakivubo Stadium on the 3rd Anniversary of the Second Republic. On his left is H.E. President Gen. Idi Amin of Uganda and on his right is H.E. Maj. Gen. Habyalimana president of Ruanda’. Habyarimana’s death still remains a mystery..

'H.E. President Lt. Gen. M. Micombero addresses the Public in Nakivubo Stadium on the 3rd Anniversary of the Second Republic. On his left is H.E. President Gen. Idi Amin of Uganda and on his right is H.E. Maj. Gen. Habyalimana president of Ruanda'. Habyarimana's death still remains a mystery..

‘H.E. President Lt. Gen. M. Micombero addresses the Public in Nakivubo Stadium on the 3rd Anniversary of the Second Republic. On his left is H.E. President Gen. Idi Amin of Uganda and on his right is H.E. Maj. Gen. Habyalimana president of Ruanda’. Habyarimana’s death still remains a mystery..

2.’S.E. Le Lieutenant Général Michel Micombero. Premier Président de la République du Burundi. Libérateur du Peuple Murundi’ [H.E. Lt. General Michel Mocombero. First president of the Republic of Burundi. Liberator of the Murundi people]

'S.E. Le Lieutenant Général Michel Micombero. Premier Président de la République du Burundi. Libérateur du Peuple Murundi' [H.E. Lt. General Michel Mocombero. First president of the Republic of Burundi. Liberator of the Murundi people]

‘S.E. Le Lieutenant Général Michel Micombero. Premier Président de la République du Burundi. Libérateur du Peuple Murundi’ [H.E. Lt. General Michel Mocombero. First president of the Republic of Burundi. Liberator of the Murundi people]

SOURCE: HISTORY OF UGANDA IN PROGRESS ON FACEBOOK

COMPARE AND CONTRAST AFRICA TRADITIONAL RELIGION TO JUDAISM, CHRISTIANITY AND ISLAM

Standard

Some years ago l attempted to compare African Traditional Religion, Judaism, Christianity and Islam, and it can be a good food .

l however left out celibacy, which is featring now prominently. Among the Baganda and and Africans, some priests and priestrasses lived a celibate life just like the ROman Catholic Church and partly by the Greek Orthodox Church

RELIGION:

The belief in existence of a god or gods. A system of beliefs in a god or gods that has it’s own ceremonies and traditions according to Macmillan English Dictionary for Advanced Learners.


TRADITIONAL:

It comes from tradition. Tradition means a very old custom, belief or story. Very old customs, beliefs or stories considered together according to Macmillan English Dictionary. Traditional is relating to or based on very old customs, beliefs or stories.

AFRICAN:

Relating to Africa or it’s languages or cultures according to Macmillan English Dictionary.

(Macmillan English Dictionary for Advanced Learners, International Student Edition, published by Macmillan Publishers Limited 2002. First Published 2002).

African Traditional Religion is the religions system of the Africans before they become exposed or mixed up with other religions notably Judaism, Christianity and Islam. It is still in practice in Tropical or Sub Saharan Africa. It is a belief in God, deities, spirits, fetishes, animals, plants and water bodies according to Rev. John .S. Mbiti, PHD(Canterbury). Formerly, professor of theology and comparative religion Makerere University College, and now Director of the Ecumenical Institute in Swaziland, “Africans are notoriously religions, and such people has its own religious system with a set of beliefs and practices in African”. (African Religions and Philosophy, Published by Heinemann Educational Books Ltd. First Published in 1969).

According to Baganda oral traditions and archeological evidence, the Baganda, a Bantu nation and majority nationality in Uganda, cultivators on the North Western shares of Lake Victoria, believed in the Almighty God whom they called Katonda (meaning Creator) with a shrine at Butonda in Kyaggwe County, now Mukono District. They all called him Dunda (Sheperd), Namugereka (Planner of the Universe, Liisoddene (The All Seer), Sewannaku (The Omnipresent).

According to Dr. Michael Bazzebulala Nsimbi, in his book, Amannya amaganda n’ennono zaago, Katonda, was a God of Peace In neighbouring Bunyoro – Kitara empire including Bunyoro and Ankole Kingdoms, the supreme god, was called Ruhanga which means, the one who put up every thing. And among the Luo in the Northern Uganda, notably Acholi, and Alur, Jepadola in Eastern Uganda, and Jaluo in Nyanza Province, Western Kenya, He was called Lubanga. Lubanga is now one of the gods in Buganda.

However, in the 16th Century, the Kingdom of Buganda under Kabaka (King) Nakibinge, was conquered by the sister twin kingdom of Bunyoro under Omukama (King) Winyi I. Nakibinge was killed in the battle and his body was recovered from a trench after several years. (Bassekabaka b’e Buganda by Sir Apollo Kaggwa and Abateregga, ku Namulondo y’e Buganda by J. S. Kasirye). The Baganda were driven into Lake Victoria and sought refuge in Ssese Islands. From there, they got mercenaries including Lubaale (gods) which helped and drove Banyoro away. (Dr. M. B. Nsimbi, Amannya amaganda n’ennono zaago and Prof. Lwanga Lunyiigo of Eastern Land straggles in Uganda). Among the gods was Kibuuka, the gods of wars, who was tricked by a Munyoro woman, and was killed in a battle at Mbale near Mpigi Town Council in Mawokota County. Ever since, he was worshipped as a national god of war, and he belongs to Ndiga (Sheep clan).

He had a junior brother, god Kyobe. Other gods include Wannema (god of polio), Kawumpuli (god of flue), Mukasa (god of lakes) Kiwanuka (god of thunder), Musoke (god of rain fall) Dungu ( god of hunting, Muwanga (god of hills) and mountains and also the sun, the moon, the stars and the sky.

Instead of worship one Supreme God, Katonda, directly, since the 16th Century, Baganda started worshiping lubaale. Some gods are national cutting across Baganda, and the entire great lakes, region, like Mukasa, who in Ankole, is called Mugasha, and Nakayima, whom the Banyoro and Banyankore call Nyakahuma.

Lubaale are both male and female. Among the males which cut across the region are Kaliisa in Luganda or Kariisa in Runyankitara, who is a god of pastoralists. Nakayima / Nyakahuma is a female one. Nyakahuma has a shrine at Mubende. Some are for provinces or tribes like Kyaggwe, Buddu, Bulemeezi, Singo and Ssese. For example, god Kawumpuli, has a shrine at Buyego in Bulemeezi or Luwero District.

Then there are spirits (emizimu). Those are the living dead, according to Dr. Mbiti, these are ancestors of a family both nucleus and extended, including a lineage or a sub clan. They are believed to always be around the home, to look after their off springs. This is a family affair. Whereas gods have big shrines whether national or provincial/tribal, spirits have small shrines in very homestead. For example, Baganda believe that if a banana leaf breaks down, it is a sign of an ancestor or spirit tipping his/her off spring that he/she is around.

Baganda, just like other Africans, believed in “emisambwa” which are in form of humans, animals, trees and water bodies. They believe that a “musambwa” can be in form of a beautiful woman, or a snake like python, which may not allow a dirty person to go to fetch water from a well. This was for good hygiene and sanitation. The musambwa can be in a form of a leopard, which feeds on goats of its off springs or even the off springs themselves (According to a song, Engo y’ekiggwa by Fred Sebatta of Matendo Promoted Singers).

It can also be a well like Nnalongo Nagadya at Kabowa, on the banks of River Mayanja. These is also a Musambwa of River Katonga which National Resistance Movement Army (NRM/NRA) rebels made a lot of sacrifices during the years 1985/1986 battles along Katonga bridge, on Kampala Masaka high Way, with government forces. They were passing through oracle. Nnaalongo Nakazaana, who has just passed away as Deputy Resistant District Commissioner (RDC) Mubende District.

Misambwa are also male and female. One of the males is Walumbe (compared to Angel of Death in Judaism, Christianity and Islam) or Ssaalongo Kinenebatenda. He has caved at Tanda near Mityana along Kampala-Mubende High Way. These were said to be trenches during the battles between Walumbe and his brother Kayikuuzi in a story of creation which is almost similar to that of the Bible and the Qur’an. Among the female ones is Nnaalongo Nabinene at Kabowa on the banks of River Mayanja.

Baganda believe that water bodies are born by human beings. For example, they believe that River Mayanja was born as a set of twins with the main river as Waswa (Senior) and its tributary as Kato (Junior) (Abateregga ku Namulondo y’e Buganda by J.S. Kasirye.

Most of water bodies names are female for example, Lake Victoria, is called Nalubaale (Lake of gods) among the Baganda and Basoga. The Misambwe are very similar to Arab and Swahilli Jiins of the Middle East, Indian Ocean and East African Coast. Muslims believe that Jiins are God’s creation which was created, like human beings to worship God (The Holy Quran).

Here even totems for clans among the Baganda, and other people of the great lakes religion, can be regarded as a form of Animism, another names for African Traditional Religion, of worshiping animals, plants, and other creatures.

Every clan has a totem which is its traditional symbol like the Uganda national court of arms, which is made up of a crested cane and an antelope, among others. According to Dr. Nsimbi, clan’s totems were, initially, taboos for their ancestors until they were revered. Buganda now has 56 totemic clans. These are birds, mammals, reptiles, amphibians, fish and plants. Among them are Ngabi (Antelope), Mpologoma (Lion), Ngo (Leopard), Nkima (Monkey). Nsimbi urges that this was for environment and wildlife protection.

Baganda also believe in Mayembe (Fetishes) According to Macmillan English Dictionary a fetish is “an object believed to be magic or holy and worshiped by people”. The fetishes are put in hones of wild animals like buffalo, antelopes, hippos e.t.c. The fetishes are “askaris” or enforcers of the will of lubaale (gods). They treat sick people but they are also hired to bewitch others and even strangle them.

Like lubaale, emisambwa and emizimu, mayembe also have shrines and some are regional, national provincial/tribal or clan. But they can be bought and sold off. They can also speak through oracles. But can also speak directly in darkness. However, this is subject to abuse as traditional healers under Uganda n’eddagala lyaayo failed to make fetishes speak in light at Constitutional Square as demanded by Rev. Fr. Bro. Anatoli Waswa, of Bannakarooli Brothers, a healer himself. Among the fetishes are Lubowa and Lukindu which are male, and Nambaga, Nalubowa and Nanseko, which are female. The last trio is for not only fertility but also delivery and infancy.

The others important feature in African Traditional Religion is the mediums or oracles (Abalubaale) on whom, the others communicate. These can be compared to Biblical and Qur’anic prophets or fore fellers. There are both male and female. They are used to fore tell bad and good events, but are subject to abuse, and many give false prophecies. These are the custodians of the shrines, they are medicine men/women, and they are the kabona (priests) of the African Traditional Religion.

On places of worship, just as Jews have synagogues and a Temple, Christians have Churches and Muslims have mosques, African traditionalists have shrines. Some are regional like Nakayima’s at Mubende, some are national like Katonda’s at Butonda, and some are for tribes, clan and families. Just as shoes are removed while one is entering a synagogue or a mosque, it is the same with shrines. Even women in menstruation period, and couples are not allowed to enter before bathe (Cleaning Janabbah off if Muslims). This is for cleanliness both spiritual and physical.

When it comes to offering to god, even traditionalists do so in form of goats, cows, sheep, chicken etc. Among the Baganda, lubaale Mukasa is offered a white goat, ejjembe Kiwanuka is offered a brown sheep, these are not only for slaughter but also for raring.

On pilgrimage, as Jews make a pilgrimage to Jerusalem and Christians to Holy Land, and Muslims to Holy cities of Mecca Medina and Jerusalem, African traditionalists also have their own holy places for pilgrimage. Basoga visit Bujagali falls near the source of River Nile, Baganda, Banyoro and Banyankore visit Nakayima in Mubende. Abandawula culture makes periodical pilgrimage at Buwaali. Many tribes and clans have their ancestral and spiritual places they visit at specific periods.

These are also rituals like initiation ceremonies. Among the Jews, it is circumcision on the 7th day of a baby boy. Among the Christians, it is baptism and among the Muslims, it is circumcision of a baby boy. Some Africans also practice circumcision both male and female, although female genital mutilation is abandoned as inhuman. In Uganda only Sabiny tribe in Sebei Sub Region, eastern Uganda still practices it. The Bamasaba and Sabiny tribes on Mount Elgon and Bakonjo and Bamba tribes on Rwenzori Mountains of the Moon on Uganda/ Congo boarder practice male circumcision.Howver World Health Organisation has recommended for circumcision of all males for hygienic and medical purposes but there is no political will among some African countries like Uganda to support the move.

Most tribes in Kenya, North Africa, the Sudan’s belt and West Africa practice male circumcision. Some still practice female genital mutilation. Among the Baganda, the initiation ceremony is called “Okwalula abaana (initiating the children into the family or clan) or okuzina abalongo (a special initiation ceremony for twins)”

The other important feature is the story of creation. As Jews, Christians and Muslims, believe that God created Adam and Eve who produced all human beings on planet Earth, African traditionalists also believe that God created the fathers and mothers of their tribes and nations. For example, Baganda believe that the first man on earth or first Muganda was Kintu who was poor and had one cow on whose dung and whose urine he fed until he married Nambi the daughter of Gulu, the god of sky. Nambi made a mistake of retrning home contrary to Gulu’s order and she came with her brother Walumbe (Death) who started killing Kintu and Nambi’s children until another brother Kayikuzi, came to confer Walumbe’s antics the battle was at Tanda near Mityana Highway along Kampala-Mubende High Way. (Dr. Nsimbi in Amannya Amaganda n’ennono zaago)

The Bamasaba, Basoga, Banyoro and Banyankole also have a story of Kintu, although slightly different from that of Baganda. The Banyoro and Banyankore, for example, believe that Kintu was the first man on earth or in Kitara region and had three sons, Kairu (cultivator) Kahima (pastoralist) and Kakama (ruler) who are the ancestors of all cultivators, pastoralists and rulers respectively. The Kikuya also had a story of Gikuyu and Mumbi as the father and mother of the tribe respectively. (Prof. Ngugo wa Thiongo in the River Between).

However, the creation stories are attributed to the end of first millennium and beginning of the second millennium and are therefore inaccurate. Even that of Biblical, Adam which is said to have happened over 6,000 years ago, is contested as man has been on the East African Plateau two hundred thousand years ago, according to archeological discoveries. The Pygmies were here before the formation of Lake Victoria and the East African Rift Valley, according to archeological evidence. The oldest fossils were found in Ethiopia, Olduvai George in Tanzania, Nsongezi on River Kagera in Uganda and also in South Africa (East Africa Through A Thousand Years by S. Were and Wilson 1982).

Like Jews, Christians and Muslims, Africans also believed in life after death. Although they were not specific on Haven and whether physical or spiritual, ancient Egyptians and Nubians believed in life after death. They built Pyramids for their pharaohs (kings) where they buried them with their wives, servants, dogs, food, cooking utensils etc… so that they use them in life after death. Africans’ belief in emizimu (spirits) as living deads, is a sign of believing in life after death. In fact, the Luganda word “okufa” (death) is derived from “okufuuka ” (to change).

But like Judaism, and unlike Christianity and Islam, ATR is not missionary. It is hereditary although a person can be integrated in a clan or tribe and a foreign god and practice can be integrated.

Unlike Jews who have the Old Testament, Christians who have the Gospel and Muslims the Quran, ATR has no standard written holly book. Although the art of writing was discovered by early Egyptians along the Nile valley, Sub Saharan Africans remained illiterate until the second half of the 19th century. However, all dos and don’ts of ATR are kept in unwritten holly books in form of oral traditions from one generation to another according to Mbiti, ATR is a practicing religion (Chapter one, introduction). This is like the British oldest parliamentary democracy but with an unwritten constitution.

Like Christians and Muslims have rosaries, ATR also have cowrie shells, coffee beans, coconuts and beads. But the cowries and beads are used more in fore telling by oracles other than worshiping.

Again, as the Jews observe the Sabbath, the Christians observe Sunday, and Muslims observe Juma or Friday as holidays, Baganda observe the night of the New Moon as a day of peace and resting (olunaku lw’obwerende (according to Dr.M.B.Nsimbi in Tuyige Oluganda, a Luganda language pamphlet for secondary students). This was observed every lunar month. They also revere Wednesday, which they attribute to god Mukasa, as a resting day for gods and most shrines are closed on the day.

Unfortunately, ATR was invaded by Judaism, Christianity and Islam which were superior in all forms. The Bible and the Quran talk about Moses, a Jewish prophet who was attacking Egyptian pharaoh for practicing ATR. According to Moses, the African religion was polytheism.

Church history also shows the early church in North Africa especially Egypt, Nubia and Ethiopia. All those abandoned ATR and embraced Christianity. When Christianity was declared by Emperor Constantine as a state religion in the 4th century A.D., the whole of North Africa, which was under Roman Empire, became Christian, at least in name until it was conquered by Muslims and became Arab. Likewise, East African Coast, and much of West African was also Muslimised. The remaining part in the heart of Africa, was rounded up during the time of slave trade (by Arabs in Eastern Africa) and Europeans in Western and Southern Africa) between 1490 and 1900, and ATR was condemned as a pagan religion.

However, according to Prof. Ali Mazcui (in a clash or civilization, a British Broadcast Corporation’s documentary that was also shown on UTV now UBC TV and WBC, Africans practice two religions; privately she/he practices ATR and publicly Islam or Christianity.

This was exhibited during the five years bush war in Luweero triangle from 1981 to 1986, where even President Yoweri Museveni confessed that his fighters practiced the two. In the state of Benin, West Africa, ATR (Vudu) was declared a state religion, by then president Soglo and many African immigrants in west especially Nigerians practice it in Europe and America.

Traditions have it that before a Catholic is ordained a priest; he is first ordered to ensure that his ancestral background will not disturb him during priesthood. It is also claimed that whenever a Muslim is to perform pilgrimage, he is also ordered to ensure that he does the same so that s/he is not disturbed during pilgrimage. That is a partial recognition of ATR’s power.

CONCLUSION

ATR is represented at the African Council of Religions AND IS RECOGNIZED BY World Council of Religions, under United Nations, but it is yet to be represented at Uganda Inter Religious Council (made up of Roman Catholics, Anglicans, Greek Orthodox, Muslims and Seventh Day Adventists), neither is it represented to lead prayers on national days and occasions as it is the case with Islam and Christianity. As Dr. Mbiti says, ATR made exchanges with other Middle Eastern religions like Judaism, Christianity and Islam, and therefore contributed to their civilization. It should not just be condemned by Crusaders and Mujahideen as a mere pagan religion.

Kateregga Musaazi Ahmed is a post graduate student of Arts-Religion, Peace and Conflict Resolution , Islamic University In Uganda.

Obote with late Indira Gandhi:In 1980,UPC got a lot of textiles from indi which it used during the campaigns!

Standard

Obote with late Indira Gandhi.As a matter of fact, Dr. Obote RIP was visiting India, when his strong man Brig. Oyite Ojok, was killed in a Helicopter crash. By then, David Oyite Ojok was a major general not brigadier.His party was also called congress and Indira Gandhi gave him alot of material supprt.In 1980,the party got alot of textiles from indi which it used during the campaigns! am surprised that even Obote before he was overthrown was trying to do some thing about the Asian “problem” and yet he was friends with the Indian congress party!!!!!

The Uganda Asian problems was not an Indian problem.The Asians were brought to Uganda by the British
through the aegis of the IBEA Company as coolies to work on the Railways.When they reached Uganda,these Asians saw themselves as British subjects.Infact most of them had cut off their relations with India.

Now after Independence,the workforce in Uganda was to be representative of the Ugandan population.The British-Asians like all non indigenous Ugandan African were asked to take up Ugandan citizenship.A good number of them did,others opted to remain British-Asians and held on to their British passports. When the nationalization program started,that is when their orderly repatriation to other British commonwealth countries began.This was around 1968. However when Idi Amin came,he decided to have a precipititious exodus and caused a lot of problems for the British government. Infact the majority of those British-Asians from Uganda were resettled in Canada.They still proudly call themselves Ugandans. As regards to Obote and Indira’ party having contacts,it is more based on the ideology of the two parties. So,you can see why UPC and Congress I in India remained friends.

As a matter of fact, Dr. Obote RIP was visiting India, when his strong man Brig. Oyite Ojok, was killed in a Helicopter crash.

As a matter of fact, Dr. Obote RIP was visiting India, when his strong man Brig. Oyite Ojok, was killed in a Helicopter crash.

2.
Lt Idi Amin receives the sword of honour from the former G.O.C. E.A. Command, Maj Gen. Sir Nigel Tapp at his effendi’s passing out parade. Notice how slim this gentleman was in December 1961.


Lt Idi Amin receives the sword of honour from the former G.O.C. E.A. Command, Maj Gen. Sir Nigel Tapp at his effendi's passing out parade. Notice how slim this gentleman was in December 1961.


Lt Idi Amin receives the sword of honour from the former G.O.C. E.A. Command, Maj Gen. Sir Nigel Tapp at his effendi’s passing out parade. Notice how slim this gentleman was in December 1961.

3.Idi Amin’s Save Britain Fund

Idi Amin's Save Britain Fund

Idi Amin’s Save Britain Fund

Do you know that nobody knows exactly how Ssekabaka Mutesa I looked like?

Standard

Kabaka Mutesa I

Kabaka Mutesa I

Do you know that nobody knows exactly how Ssekabaka Mutesa I looked like? All the images of him are paintings. The first photographs of a Kabaka of Buganda were of Mwanga.

The paintings of Mutesa I were the result of interviews of elderly people during the reign of Daudi Chwa but who had seen Mutesa I. These old people ended up describing a person resembling the Kabaka at the time (i.e Chwa). And Prince Joseph Musanje (who painted them) did not even see Mutesa I because Mutesa I died before Musanje was born.

This is why one can see a resemblance between Mutesa I’s paintings and Daudi Chwa’s photographs. There is, however, no resemblance between the photographs of Mwanga and the paintings of Mutesa I (Mwanga’s father). Further, there is also no resemblance between Mwanga and his son Daudi Chwa. Daudi Chwa’s features were from his mother Evelyn Kulabako “Masombira.”

Deo Kasansula

Bengazi 1977: Amin and Gadaffi walking abt-May Allah Grant them both the highest jannah of All

Standard

LR: Brig Gen Ali Fadhul,Brig Gen Moses Ali and Brig Gen Barnabas Kili 1970s

LR: Brig Gen Ali Fadhul,Brig Gen Moses Ali and Brig Gen Barnabas Kili 1970s

LR: Brig Gen Ali Fadhul,Brig Gen Moses Ali and Brig Gen Barnabas Kili 1970s

MM2

MM3

Bengazi 1977: Amin and Gadaffi-May Allah Grant them the highest jannah of All ..Ameen thuma Amin…
MM4

Ivy League : Nakasero Kampala Lodge Back Terrace 1976 Nnalongo & Ssalongo Amin
MM5

Nnalongo Madina Amin (Abe’Ngonge) & Saba’Ssalongo Idi Amin Dada (Adibu/Okapi) 1975 OAU

Nnalongo Madina Amin (Abe'Ngonge) & Saba'Ssalongo Idi Amin Dada (Adibu/Okapi) 1975 OAU

Nnalongo Madina Amin (Abe’Ngonge) & Saba’Ssalongo Idi Amin Dada (Adibu/Okapi) 1975 OAU

LR: Brig Gen Ali Fadhul,Brig Gen Moses Ali and Brig Gen Barnabas Kili 1970s

Standard

Idi Amin Dada arrives in Kilembe Uganda 1973

Idi Amin Dada arrives in Kilembe Uganda 1973

Idi Amin Dada arrives in Kilembe Uganda 1973

BELL HUEY 1973 Kilembe Kasese Uganda

BELL HUEY 1973 Kilembe Kasese Uganda

BELL HUEY 1973 Kilembe Kasese Uganda

LR: Brig Gen Ali Fadhul,Brig Gen Moses Ali and Brig Gen Barnabas Kili 1970s

LR: Brig Gen Ali Fadhul,Brig Gen Moses Ali and Brig Gen Barnabas Kili 1970s

LR: Brig Gen Ali Fadhul,Brig Gen Moses Ali and Brig Gen Barnabas Kili 1970s

Idi Amin Dada escorted the Gun Carriage currying the Late Kabaka Mutesa II on foot from Bamunanika all the way to Kasubi Tombs 1971 where he Lay the First President of Uganda with Full Honours.And yes, nobody was killed as we saw recently after the kasubi tombs fire

Idi Amin Dada escorted the Gun Carriage currying the Late Kabaka Mutesa II on foot from Bamunanika all the way to Kasubi Tombs 1971 where he Lay the First President of Uganda with Full Honours.And yes, nobody was killed as we saw recently after the kasubi tombs fire

Idi Amin Dada escorted the Gun Carriage currying the Late Kabaka Mutesa II on foot from Bamunanika all the way to Kasubi Tombs 1971 where he Lay the First President of Uganda with Full Honours.And yes, nobody was killed as we saw recently after the kasubi tombs fire

Idi Amin Dada arrives at Kololo airstrip to release political Prisoners 1971

Standard
1974 Documentary

1974 Documentary

1971 Burial Ceremony of Kabaka Mutesa 11

1971 Burial Ceremony of Kabaka Mutesa 11

1971 Burial Ceremony of Kabaka Mutesa 11

Idi Amin Dada arrives at Kololo airstrip to release political Prisoners 1971

Idi Amin Dada arrives at Kololo airstrip to release political Prisoners 1971

Idi Amin Dada arrives at Kololo airstrip to release political Prisoners 1971

Idi Amin Dada visits Khartoum

Idi Amin Dada visits Khartoum

Idi Amin Dada visits Khartoum

CORE : Black Power Activist’s visit to Kampala Uganda 1975

CORE : Black Power Activist's visit to Kampala Uganda 1975

CORE : Black Power Activist’s visit to Kampala Uganda 1975

Amin never killed or refrigerated any of the dead bodies of his wives. That was a lie?

Standard
Nnalongo Zaitun Tiko Dimba (Leiko) Kakwa

Nnalongo Zaitun Tiko Dimba (Leiko) Kakwa

Mama Nakooli Bulima (Baisemuwaya) Balamoji

Mama Nakooli Bulima (Baisemuwaya) Balamoji

Mama Nakooli Bulima (Baisemuwaya) Balamoji

Mama Sarah Mutesi Kibedi (Baisemenha)

Mama Sarah Mutesi Kibedi (Baisemenha)

Mama Sarah Mutesi Kibedi (Baisemenha)

Amin may not have refrigerated all the bodies, but it is a well known fact that at his orders, he had the body of Kay Amin dismembered. And that was not the only execution order from the tyrant. The warning was given to Amin’s children after showing them the dismemberd body of their mother. He added ” Bad mothers end up like this…!”

Joseph Kamugisha

—————————————————————-
He however displayed Kay Amin’s body cut into pieces on UTV -and he was laughing while doing this – while at the same time warning Ugandans that anybody who played with him would end up the same way. This one os NOT a lie as I personally watched this on tv.

eun Nyaronyango
————————————————————————
Yes Idi Amin did freeze bodies

A Tanzanian friend of mine (Diplomat) was in the room when Idi Amin showed them the French ambassadors head or some thing like that. He actually showed them 3 heads or so.

At Nile mansions.I don’t remember the full story. My Tanzanian friend told me. i.e. Idi Amin called them (Diplomats) and brought out the heads for them to see. he also warned them not to mess with him otherwise they will end up like……….

My is a retired senior Army officer from TPDF. he is now in Japan i.e. has a PHD in Engineering.
JIM MUWANGA

Palestinian terrorists hijacked an Air France jet and forced it to fly to Entebbe, Uganda

Standard

PALPalestinian terrorists hijacked an Air France jet and forced it to fly to Entebbe, Uganda – the first hints of an accommodation between the Amin regime and the Arab rebels. This put both Prime Minister Amin in a difficult position; Amin did not want outsiders in Uganda, fearing that they would cause trouble for his regime; but if he did not permit the Imperial Military to deal with this new problem, he would confirm the allegations, and bring down on his head the very trouble that he hoped to avoid.

He took the only way out that he could see, deliberately misunderstanding the instructions he received. He was supposed to prepare accommodations and briefings for specialist Israeli anti-terrorist troops who were to be on-hand to storm the aircraft if the terrorists made unreasonable demands; instead, he “misheard” this to say that he was to use the Imperial Troops stationed in Uganda (and nominally under his command) to storm the aircraft because the terrorist’s demands were unreasonable.

In theory, most of the hostages would have been rescued had the task been left to the Israeli experts; instead, the B-grade Ugandan military botched the operation appallingly, and all but 3 hostages were killed outright. Prime Minister Amin was suitably apologetic afterwards, blaming the poor state of communications equipment throughout Africa and requesting £735 million to upgrade telecommunications throughout the continent in a programme to be administered by Uganda on behalf of the Empire.

The old terminal building of the Entebbe International Airport as seen from the air.The Israelis had wanted to buy it and turn it into a place of Pilgrimage in memory of "operation Thunderbolt" in which Israeli commandos rescued hostages from there during Amin's regime.Uganda government was reluctant for obvious reasons!!!!The commander of that operation was killed by amin´s soldiers.He was the brother of the current Israeli prime minister.

The old terminal building of the Entebbe International Airport as seen from the air.The Israelis had wanted to buy it and turn it into a place of Pilgrimage in memory of “operation Thunderbolt” in which Israeli commandos rescued hostages from there during Amin’s regime.Uganda government was reluctant for obvious reasons!!!!The commander of that operation was killed by amin´s soldiers.He was the brother of the current Israeli prime minister.

The audacity of this request in a fiscally-restrained climate was breathtaking, and initially it served its purpose of distracting the Imperial Bureaucracy from any investigation of the Entebbe massacre; the proposal won considerable support in a number of quarters, especially France and Germany, whose industries would almost certainly be subcontracted for the job. It fell to “The Whisperer” to raise the red flags and begin the downfall of Amin.

A C-130 Hercules in front of old terminal of Entebbe Airport, after arriving with food and supplies for the Rwandan refugee camps in 1994. Bullet hole damage from the 1976 raid is still visible.

A C-130 Hercules in front of old terminal of Entebbe Airport, after arriving with food and supplies for the Rwandan refugee camps in 1994. Bullet hole damage from the 1976 raid is still visible.

However, some people say that the above is a distorted version.Some thing that still baffles me – There was some sort of conspiracy to allow Idi Amin to live in Saudi Arabia in Exile in relative luxury.
1 Initially he escaped to Libya.
2 Gadaffi got tired of him and sent him to Saudi Arabia.
3 Saudi Arabia with connivance of Western powers allowed him to Live there on condition he makes no public pronouncements
4 Court of Human rights in Hague – in connivance with western powers never brought any human rights abuses charges against Idi Amin though he was responsible for killing 1/2 Million Ugandans.
5. Why did Saudi’s give him exile – It cannot be just because he was a Muslim. The Saudis provide him a safe harbor for more than 20 years and with a monthly stipend of about US$1,400, domestic servants, cooks, drivers, and cars.

PAL4

PAL5

Namugongo ‘martyrs’ were not really martyrs

Standard

'Martyrs' memorial and early converts' No date, with a stamp from the Church Missionary Society in London.

‘Martyrs’ memorial and early converts’ No date, with a stamp from the Church Missionary Society in London.

I have been thinking about the Uganda Christian ‘martyrs’ prosecuted on June 3,1886 at Namugongo and its significance to Uganda as a country after one of the Ugandans raised it on the Ugandan At Heart(UAH) forum. So I asked myself questions like: ”were the Uganda martyrs really deserve to be called ‘martyrs’ or not?”, ” Could Catholics killed for faith be called “martyrs”?”, ” Why did kabaka Mwanga took this decision at the time?”.

Now it is my understanding that within the Buganda culture the execution of the Christian martyrs was both political and religious. It is the Buganda kingdom that invited the first missionaries who arrived in 1877 and the kingdom benefited tremendously from them particularly in developmental projects like schools. So we thank the insight Kabaka Mutesa 1 had at the time to invite these people.

Nevertheless, I’m still puzzled that we continue to call these people ‘martyrs’ due to the fact that they challenged the power structures of the Bugandan culture at the time because of their faith. If we are to go by the Muslims who keep challenging the power and social structure of the western countries because of their faith, then the word ‘martyr’ is not truly applicable to these people.

Muslims or Christians who attempt to do today what these ‘martyrs’ did during Kabaka Mwanga’s reign will feel the wrath of the law and some are even branded terrorists. However, we should not forget that those who die in this way in places like the Middle East are still branded as ‘martyrs’ by some Islamic factions. In Bugandan culture, which the kabaka (leader of Buganda) represents, the kabaka ruled with great authority, and to refuse anything he asked was not only to offend the kabaka but to dishonour the entire Bugandan kingdom. Mwanga perceived that Christians were a challenge to his political power, since Christian pages were not honouring and were taught not to honour their obligation to obey him. If we are to continue to call these Christians killed at Namugongo martyrs, then we have got a lot of martyrs now in Uganda.

Second, it is important at the outset to realize that the persecution of Christians in Uganda was not the norm. There were relatively few Christians actually killed for religious reasons compared to the large number of Christian Baganda. So I don’t think Kabaka Mwanga set out to kill Christians as in Christians or Protestants as in Protestants.

Third, all of the martyrs were Bugandan natives converted through the missionary efforts of British Anglicans and French Catholics. Thus, their lives and deaths were embedded from start to finish in a culture they were familiar with and understood; they were not killed due to a lack of cultural knowledge or a “foreigner’s mistake.” A man like Joseph Mukasa was the personal servant of the kabaka who oversaw all of the kabaka’s pages. He knew what he was getting himself into by confronting kabaka Mwanga over murder of Anglican Bishop Hannington. Mukasa told Mwanga “bluntly” that his ordering of the death of Hannington was wrong; this angered Mwanga, and Mwanga took Mukasa’s outbursts as a form of treason. Mukasa knew the drill about Buganda cultures at the time very well. To disagree with the Kabaka was not uncommon in Buganda but Mukasa’s assertive confronting of Mwanga was unique. The Kabakas used to allow passive forms of resistance and there were effective.

In addition, Mwanga chose Namugongo as a spot to execute these people because to die at Namugongo made one an enemy of the Buganda state. Namugongo was an equivalent of the England’s “Tower Hill.”

What is again more disturbing is how these Baganda natives who converted to Christianity ended up dying on the same fire for the cause of Christ in the midst of the Christian factions of Buganda. The church was divided at the time and it needed these people more alive than dead at the time. Before these ‘martyrs’ were killed, some people working under Kabaka Mwanga offered them a chance to run away but these guys decided not to -basically because they wanted to die for Christ.

Furthermore, a total of 32 baganda including the leader of the Christian ‘rebels’ called Charles Lwanga were killed- 13 of those were Catholics, 9 were protestants and 10 were unbelievers (who had been awaiting execution for non-religious crimes) but even the non-believers killed the day are counted as martyrs.

If we really still want to remember these political rebels as ‘martyrs’, let us do what Robert Royal did by publishing a remarkable new book in 2000 which he called ”The Catholic Martyrs of the Twentieth Century: A Comprehensive World History”, instead of people flocking to Namugongo every year. Much of Royal’s research is new. The project began with a sentence in one of Pope John Paul II’s encyclicals. He said that the martyrs of our century “should not be forgotten.” A group of parishioners at Saint Aloysius Parish in New Canaan, Conn, took the words seriously, and began to accumulate materials. The word spread and materials started coming in from around the world. What began as a simple list became an amazing archive. With the help of his brother who is a priest, Royal began the work of putting the results in book form.

With due respect to my non-Muslim friends, I don’t think we should continue to call the 1886 Namugongo religious people ‘martys’ in the sense of the word in relation to the present events happening in the world. However, I’m happy to say that Buganda kingdom has changed greatly since that time. There is a lot of religious freedom. Catholics, Protestants, Christians and Muslims can all interact within the kingship of Buganda without any problem. It is more reason for Ugandans to support this kingdom that is not afraid of changes that make it stronger. What Kabaka Mwanga did at that time is inexcusable but at least we all learnt from it but most importantly we understand why he did it.

Abbey Kibirige Semuwemba
United Kingdom

http://semuwemba.com/2008/11/25/namugongo-martyrs-were-not-really-martyrs/

Shilling was introduced as a unit of currency in British-controlled areas of East Africa in 1921

Standard

Shilling was introduced as a unit of currency in British-controlled areas of East Africa in 1921. It replaced the East-African-based Rupee which was in circulation between 1906 – 1920. Prior to 1906, the Indian Rupee was used as the unit of currency.
sh
sh2

sh3

2.this was a simoni 50 cents I believe.This particular one is a silver coin. The shilling & half-shilling coins were minted in cupronickel after 1948
sh4

3.10 CENT WAS CALLED tombola koja in Swahili
sh5

4. stamps
stamps

He reigned from 1910 - 1936.

He reigned from 1910 – 1936.

The construction of the railway in the 1890s from Kenya to Uganda was hindered by several factors including hostile natives, marauding lions, rough terrain and diseases.

Standard
Construction of the railway line from Soroti to Lira District. The construction of the railway in the 1890s from Kenya to Uganda was hindered by several factors including hostile natives, marauding lions, rough terrain and diseases.

Construction of the railway line from Soroti to Lira District. The construction of the railway in the 1890s from Kenya to Uganda was hindered by several factors including hostile natives, marauding lions, rough terrain and diseases.

In Summary

Full steam ahead. The Uganda Railway had a dark side to it, with the deaths of thousands of Indian and African labourers but few developments can be said to have changed the region’s history more.

The original plan for the Uganda Railway was to have it cut through the interior all the way to Kampala but it would not be until 1930, three decades after most of it was fully constructed, that it did.

This fact probably helps explain the underlying reason for the construction of the railway. While the British were optimistic about commercial opportunities in the hinterland, their primary interest was to secure their hold on the source of the River Nile and the entire Nile Valley up to Egypt.

“It might have opened Kenya and Uganda to commerce, but that was merely a dividend to the interests of the British military in securing a line of supply to Egypt and the Nile,” writes Reuben Ellis in Vertical Margins: Mountaineering and the Landscapes of Neo-colonialism.

But fate has a funny way of changing history. Could the depot that was set up in Nairobi – which went on to become the biggest city in East Africa – have been built if the railway project had not been delayed by disease, desertions, tough terrain and man-eating lions?

In any case, by the time the railway arrived in Kisumu in 1901, the British had decided to change its route and have it terminate on the shores of Lake Victoria where a steamship would be built instead.

The decision to alter the plans was both political, from a hostile British society, and economic, from early white settlers in Kenya who preferred to have feeder lines built to support their fledging enterprises instead of extending the line to Uganda.

The white settlers, who later joined the Kenya Legislative Assembly, continued to complain about the Uganda extension when it was eventually built despite, according to historian Jan Elmert Jorgensen, that extension helping subsidise the low freight rates they enjoyed and the feeder lines they rode to their farms.

However, the impressive early production of cotton by peasants in Uganda, whose revenues far outstripped those of the white settlers and their plantation farms in Kenya, provided an economic incentive for the line to be extended into Uganda later.

In the interim, tracks were laid from Port Bell in Kampala into the city, allowing, with the help of a steamer ship in between, a train ride all the way to Mombasa.

It was not until the end of the First World War that the original railway line would be completed through Nakuru to Kampala. Extensions would be built from Tororo to Soroti in 1929, Kampala to Kasese in 1956 and Arua in 1964.
While the Uganda Railway cost the British government £5.3 million (about Shs21 billion) to construct, the evidence shows that this was, in reality an export subsidy, rather than a capital investment that wouldn’t look out of place with some donor projects today.

Of the £5.3m, some £2.3m was spent in Britain on rails and locomotives; under £1m in India on rolling stock and recruiting labour; under £0.2m in the United States on locomotives while British firms got the contracts, naturally, to ship in the materials.

The extension of the railway dramatically changed the trade environment in the region. In Mombasa, where the railway had first been built, trade through the Kilindini Harbour grew from £1.6 million in 1908-9 to £3.7 million in 1911-12, according to traveller and historian Norman Maclean.

“And the journey which cost the early missionaries and explorers three or four months of incredible hardships and peril, can now be done in less than forty-eight hours,” he noted.

Apart from Nairobi, other towns where the train had terminals, like Kisumu, Eldoret, Jinja and Nakuru, also saw an overnight growth in trading activity and population on the back of the train.

Trade in and out of Uganda had previously been restricted to high-value items such as ivory owing to the high cost of porterage by caravan and horse-drawn carriage to the coast.

Transport costs drop
The cost of transporting a tonne of goods from Kampala to Mombasa before the railway, had been estimated at between £130 and £300 yet export items like coffee were fetching around £70-90 per tonne on the world markets.
This all changed after the completion. “It was the railway which allowed Uganda to be integrated into the world economy as a producer of staples by cutting the Kisumu-Mombasa transport cost to £2.40 per tonne and the Kampala-Kisumu-Mombasa transport time from three months to six days,” Jorgensen notes.

The railways also allowed for everyday items like clothing, household goods etc to become more widespread and accessible to farmers who were cashing in on the cash crop trade.

The access to the coast and to the rest of the world would, in time, allow for changes in the politics, too.
But the story of the railway had a dark, bloody side. The man-eating lions of Tsavo had, by the time of their being shot dead by Patterson, killed 28 Indian coolies and an estimated 135 African labourers (the Africans were considered not important enough for an accurate count or record to be kept).

When the final count was done, out of the 31,983 Indian workers who had come to East Africa to work on the railway, 2,493 died while 6,454 were invalided back home notes J.S Mangat in ‘A History of the Asians in East Africa.’
It was, however, the 6,724 Indians who took up the offer to stay in East Africa after their work on the railway was done that would go on to change the history of the region and that of Uganda.

They were not the first Indians in the region or in Uganda and they were not the most pioneering or enterprising but they helped create a critical mass that would have long-term social, political and economic consequences.

editorial@ug.nationmedia.com

2.Building of East African Railway

Building of East African Railway

Building of East African Railway

3.current state of Uganda’s railway system

jinja

jinja

busembatya

busembatya

Jinja station

Jinja station

jinja

jinja

Railway station at Namasagali where from people took the ferry….. 1950s?

Standard

Railway station at Namasagali where from people took the ferry….. 1950s?

Railway station at Namasagali where from people took the ferry..... 1950s?

Railway station at Namasagali where from people took the ferry….. 1950s?

2.And the senior staff who built it … Ramsay and PearceNicholson (kneeling) with Senior Staff
nama5

3.Little history on jinja Uganda .Jinja Bridge in the late 1950s by which time the roadway had been removed. After the construction of Owen Falls Dam a mile or so downstream a roadway was constructed on top of the dam
nama4

4.Picture from 1930 …Namasagali ….Palango, the medicine man,on board a ship at Namasagali in 1930
nama3

5.Ferry from Namasagali.Third class passengers traveled on lighters pushed ahead of the stern wheelers
nama2

6.nama

The most pathetic thing is for a slave who doesn’t know that he is a slave – Malcolm X.

Standard

Monument to slaves in Zanzibar:From colonial slavery to Black-Black slavery

Monument to slaves in Zanzibar:From colonial slavery to Black-Black slavery

Germans were held accountable for the holocaust but here the Africans were enslaved by the Arabs who were the chief handlers and the buyers were mainly the Portuguese and the Spanish and to lesser extent other Europeans.The West African Africans were captured by North and West African Arabs while the East African Africans were mainly sold by Arabs from the North and Saudi/Muscat/Oman area. How should we go after them and sue all these people? The Mau Mau case is a good example where they have been successful in suing the British Government.

Jews were compensated,will Africans ever be compensated???? Jews have the control of media and so they can constantly remind the world of the holocaust and demand subsequent compensation. How can we as Africans lay the strategy to dominate the media? How many newspapers in USA, UK, France, Sweden, e.t.c are owned by Africans or Blacks?

Images taken by colonial Masters of various aspect of African Lives.From archives of BBC History.Until lions tell their tale, the story of the hunt will always glorify the hunter.

Images taken by colonial Masters of various aspect of African Lives.From archives of BBC History.Until lions tell their tale, the story of the hunt will always glorify the hunter.

slaves were sent to America and were also sent to the British colonies in the West Indies and Spanish held colonies in Cuba and South America. There was a vast network of buyers and handlers both in East Africa , South Central Africa and West Africa. There were many many people responsible for the plight of the Africans. The questions I’m asking is who or better still, how do do you go about suing anyone? Is it worth suing anyone when there is now black-black slavery in our countries?

Jews were compensated around 1.5 billion dollars. This was a token amount to gain acknowledgement from Germany for Nazi atrocities. The idea was to shame them on the world stage. However they lost close to 6 billions in pilferaged properties and tangible assets they left behind. This was never accounted for by Germany as part of reparation.

The slaves were taken to America, the West Indies and South America by the slave traders because there was a huge demand for them. The sale of the slaves were advertised in various newspapers and were auctioned off to the highest bidders. Not all Americans were rich and not all could afford to own slaves but who do we sue in USA? Where do we start?. It wasn’t so much as greed but there was an acute shortage of labor to work the vast farms. The first slaves were ‘imported’ to work on the huge Virginian tobacco farms and as more and more colonies joined the Union, the need for man power increased and immoral trade of human trafficking increased. It was a profitable business for the handlers and there was no shortage of ship load of human cargo arriving everyday to be sold off.

Blacks that were taken as slaves are still treated in some countries as 2nd class citizens. Besides Americans, the Portuguese in Brazil where millions and millions of Black Brazilians live to this day in impoverished condition at the bottom of the social rung. They are like second class citizens in Brazil. In USA and Brazil there were laws passed by the govts to keep blacks in slavery and to deny them human rights.

You have to read the history of African-Americans in USA who FOR OVER 400 YEARS were subject to various laws to keep them oppressed such as BLACK CODE, JIM CROW LAWS. They were not allowed basic human rights such as meals on the counter with whites, barriers in hotel rooms, DISCRIMINATION on means of transportation last but not least no admission to white schools BY LAW.. For the first time in 1964 they were allowed to vote in the election, a law passed by President Johnson.Civil Right laws were passed in 1965 thus removing all forms of racial barriers.
So the govts were responsible for the slavery of blacks. If these laws were not passed then the history of Blacks would have been quite different from the one they suffered over 400 years.slaves2

EKIWANDIKO KINO KISASANYIZIBWE MU BAGANDA

Standard

EKIWANDIKO KINO KISASANYIZIBWE MU BAGANDA
Michael kintu nga akwasibwa obwa katikilo mu 1952 yalayira okugoba obufuzi bwo mungereza kutaka lya Buganda. Mu 1961 omulimu gwe yagutukiriza omungereza yamugoba mubufuzi bwa Buganda yadde nga omungereza ya kozesa abaganda ba Abu bakali Mayanja naleta Obote naye ekyo tekijjawo buwanguzi Michael Kintu bweyatusa ku Buganda kati obuwanguzi Michael Kintu bweyatusa kuBuganda tulina okudayo okubugoberera nga tukola bino.

Okusomesa abaganda nga tuba sindikira obubaka ku masimu obugamba nti Buganda nsiyaffe abaganda abalina ebika era buli muntu yena atalina kika azimbye oba akoledde ekintu kyona kutaka lyaffe mumenyiwa tteka lya Buganda eligamba nti ettaka lya Buganda teligurwa, telyazikibwa abaganda tulina obuvunanyizibwa okujja buli kintu kyona abagwira kyebatadde kuttaka lyaffe. Buli kyalo kilina okulaba nga abagwira abazimbye kubyalo byaffe bagobwako abo ababa baganyi balina okwokyebwa. Kunkola Michael Kintu gyeyeya mbisa okugoba abangereza yagamba nti abaganda tebaddamu kutunda mwanyi na pamba mu bayindi oyo yena anagana ogoberera etteka elyo ebintu bye byona byokyebwe. Enkola ya Michael Kintu eno gyetulina okugoberera okwegobako obuffuzi bwo bumbula ffe kenyini abaganda bwetwetaddemu olwo bulagajjavu.

Kasozi Mukasa

Kanzu was already prominent in Buganda by 1925

Standard

KANZU

This must have been around 1925. That kanzu robe had become more prominent, after being introduced by Arab traders, and worn along with the European coat. The lorry here is more modern than others that dominated the scene in 1920.

This must have been around 1925. That kanzu robe had become more prominent, after being introduced by Arab traders, and worn along with the European coat. The lorry here is more modern than others that dominated the scene in 1920.

Initially the kanzu was imported and was made from either cotton or linen, a combination of reasons that kept it out of reach of the majority. But as time passed, it began trickling down to ordinary Baganda. The men began making the kanzu from barkcloth, the traditional clothing material used then.

With time, they began making it from cheaper fabrics like silk and poplin, which was brought in by Indian and Arab traders. Today the kanzu is made from silk, cotton, poplin and linen. Linen kanzus are the most expensive. While adopting the kanzu, the Baganda made some changes to its design, making their version
different from all the other tunics worn around the world, especially those from its parent design from Arabia.This outfit originally was introduced by Arabs. The most significant addition to the kanzu by the Baganda was the embroidery added around the collar, abdomen and the sleeves. This embroidery, called ‘Omulela’, is unique to the Uganda kanzu and it is hand sewn.

In the 1930s and 1940s, the Baganda also added the tradition of wearing a coat atop the kanzu. By picking the blazer from the dress culture of the Europeans, who were the colonial power then the Baganda created a hybrid of Arabian and British dress code. The kanzu in Uganda today is worn in many areas complete with a coat, save for the Muslims who prefer to keep it as plain as the Arabs. However, some Muslims add a tarboosh on the head.

Tarboosh or ‘Entalabusi’ is mainly worn in Turkey and Morocco. However, Tarboosh (head cap) is not an Islamic requirement for men to wear. It is due to specific countries traditions and practice..

As Buganda’s culture spread to other areas of Uganda, the kanzu spread with it and could rightly be the ‘the unofficial national dress of Ugandan men’.Buganda folks have sort of created a hybrid from Colonial dress and Arabic version.The outfit is certainly Arabic in its origin.

So, basically Kanzu is a traditional dress of Buganda people and not Uganda although popular in many districts.

KANZU3

KANZU4

When a gomesi is really a knock-out, the expression these days is that it is “gomesi kiboko!”

Standard

Irene Drusilla Namaganda was born in 1896.Irene Drusilla Namaganda became the Nnabagereka (Queen) when she married King Chwa II. After his death she was the Queen Mother (Namasole) of her son King Mutesa II. The title of Nabagereka was new, created by Chwa II. Previously the wife of the King was called the Kaddulubaale. The Kaddulubaale had no official role, the First Lady was the Lubuga, a sister of the King. The Namasole was, however, a powerful person at court from ancient times.

Sanyu is wearing a suuka, the traditional dress of a maiden. It was an ankle length backcloth (later a length of cotton) wrapped around the body and belted at the waist. At the request of the headmistress of Gayaza High sch, a Goan tailor named Gomes modified the suuka to create a school uniform for Gayaza. By adding sleeves to the suuka the elegant robe recently some people(Otto Patrick & Co) dont want to call it a Kiganda dress- was invented. It was thus called the Gomesi, or the ” boarding” (after boarding school) or busuuti (the name of the robe worn by male VIPs over their kanzu).

I am sure Namasole is Queen Mother. The role of Namasole was really given its greatest focus when Mutesa I’s mother died. Alex Mackay was asked to make a coffin for her. The first coffin in Uganda’s history is said to have been that of Mutesa’s mother. Mutesa had asked Mackay what arrangements were made in royal burials the UK. Mackay’s explanation of Westminster Abbey arrangements led to Mutesa to ask Mackay to make a coffin for his mother and the Baganda royal builders to erect Kasubi Tombs to equal Westminster Abbey in stature and grandeur.
GOMESI

The gomesi is composed of about six layers of fabric on top of another two layers of striped undergarments, all of which is quite sweaty when worn in equatorial sunshine. There are folds and flaps, buttons, a giant belt, and tall, pointy shoulders. I’m told that some ladies put extra layers as padding beneath everything to accentuate the size of their posterior.

When a gomesi is really a knock-out, the expression these days is that it is “gomesi kiboko!”The stripped under garment is called “Kikoyi.”The accentuated posterior is necessary for shaking the hips for the traditional dance”NGOMA” or ‘AGALIBA ENJOLE’. Sexy? yes Sir!!!

There are many variations to the origins of the Gomesi. One such is that the Gomesi existed long before the missionaries and Indians came to Uganda, however, the missionaries introduced the use of cotton instead of the bark cloth, from which the Gomesi was originally made. When the Indians came to Uganda, they added the various fabrics from satin/silk blends and the vibrant colors to the traditional attire.Mr Gomes, an Indian tailor had designed the dress for a Royal Buganda member, and it took on his name. The same indian was hired to design uniforms for Gayaza high sch.GOMESI2

According to some scholars, the first Gomesi were made for schoolgirls in Gayaza, Uganda in the 1940s and 1950s. The Christian missionaries who ran the school hired Indian tailors to design the dress. Traditional Ugandan clothing was made from barkcloth. The Gomesi designed by Indian tailors was made from cotton fabric. The Baganda were the first nationality to wear the Gomesi. Today the Gomesi is the Kiganda traditional dress for women and is also worn by other ethnicities in Uganda.gomesi

gomesi2

gomesi3

The adoption started with the Buganda before moving to Busoga, West Nile and Teso and now almost the entire country. The two garments are what could be called Uganda’s signature dress. Gomesi and Kanzu.